Friday, April 28, 2017
“I am sending an angel in front of you to guard you as you go
and to guide you to the place I have prepared."
The sky grew red and then began to pale to dusk. Jacob and the old man sat together shoulder to shoulder. Their manner with each other was not like men who had just met but as men who were being introduced to a friendship that had long existed but which they were just now discovering. In this way, Jacob met Joseph.
“What work do you do?” asked Joseph.
“I am a baker,” said Jacob.
Joseph laughed. “I used to be a baker,” he said, intrigued by the parallel. “But now I am afraid I am getting too old for my work.”
“It is written that ‘although we are not excused from the work, neither are we expected to finish it',” said Jacob.
“Yes,” said Joseph, “but what will I do with my time?”
“When we treat time as a limit,” said Jacob, then time becomes a wall, a barrier we will die climbing. If we see our days as a river,” Jacob motioned to the waters in front of them, “then we know time as a vehicle and realize we have all been born as passengers.”
“Passengers on a difficult journey,” said Joseph.
“Perhaps,” said Jacob. “But think about the story of Noah. Even in the flood of death, it is the flood that supports the ark of life.”
“And is that the lesson of Noah?” asked Joseph.
When Jacob began to speak again, his words came slowly, like a man stepping carefully from stone to stone in a different garden.
“The lesson of Noah teaches us that there comes a time in each of our lives when it is necessary to build an ark, to create a structure in which we can hide – a habit or a place or an attitude within ourselves that will shelter us – if we are to survive life’s terrible storms.”
“Yes,” said Joseph, interrupting, thinking back on the story he read as a child, “but why was Noah told to put a window in the ark? What could he see by doing this but the sadness of his fate?”
“My friend,” said Jacob, “faith sees beyond fate."
"Noah was told to put a window in the ark so he could tell when the rain had stopped, and so we can remind others who have struggled to survive that they, too, should put a window in their ark, so all of us will know when it is time to come out from behind the habit of walls we build to survive.”
“And what will we see then?” asked Joseph.
“We will see,” said Jacob, “that the world is not always filled with a flood.”
Joseph listened with his eyes while Jacob spoke; then, with a tone more plea than invitation, he asked, “Jacob, perhaps if you stay with me awhile you will turn my home into an ark.”
“If two people accept each other’s weaknesses,” said Jacob, “then their vulnerability is an ark for both of them.”
Taken from: “Jacob’s Journey: Wisdom to Find the Way, Strength to Carry On”
by Noah benShea
Wednesday, April 26, 2017
One of the members of our own Hospice Team suffered the unexpected, sudden loss of a loved one at an early age. Those of us who deal with death and dying were undone by our shared grief and heartbreak for our co-worker. I kept saying "He was only 37 years old." My Chaplain colleague kept saying, "I just keep thinking about that baby growing up without a daddy." We each had our own hooks on which we hung our grief. We were all asking each other: "What can we say? What can we do?" And, just as importantly, "What shouldn't we say or do?" So, when we gathered this morning for Team, we set aside a time to remember and pray. My chaplain colleague offered a beautiful, deeply meaningful, extemporaneous prayer which I wish I had recorded. It healed many broken hearts in that room. I read excerpts of the "Eulogy for Alex" by William Sloan Coffin, delivered to his congregation at Riverside Church in New York City in 1983, ten days after the sudden death of his 24-year old son. It's a eulogy I return to often as a resource. I offer these excerpts here for you.
As almost all of you know, a week ago last Monday night, driving in a terrible storm, my son--Alexander--who to his friends was a real day-brightener, and to his family "fair as a star when only one is shining in the sky"--my twenty-four-year-old Alexander, who enjoyed beating his old man at every game and in every race, beat his father to the grave.
Among the healing flood of letters that followed his death was one carrying this wonderful quote from the end of Hemingway's "A Farewell to Arms":
"The world breaks everyone, then some become strong at the broken places."
When a person dies, there are many things that can be said, and there is at least one thing that should never be said. The night after Alex died I was sitting in the living room of my sister's house outside of Boston, when the front door opened and in came a nice-looking, middle-aged woman, carrying about eighteen quiches. When she saw me, she shook her head, then headed for the kitchen, saying sadly over her shoulder, "I just don't understand the will of God." Instantly I was up and in hot pursuit, swarming all over her. "I'll say you don't, lady!" I said.
For some reason, nothing so infuriates me as the incapacity of seemingly intelligent people to get it through their heads that God doesn't go around this world with his fingers on triggers, his fists around knives, his hands on steering wheels. God is dead set against all unnatural deaths. And Christ spent an inordinate amount of time delivering people from paralysis, insanity, leprosy, and muteness.
Which is not to say that there are no nature-caused deaths--I can think of many right here in this parish in the five years I've been here--deaths that are untimely and slow and pain-ridden, which for that reason raise unanswerable questions, and even the specter of a Cosmic Sadist--….
But violent deaths, such as the one Alex died--to understand those is a piece of cake. As his younger brother put it simply, standing at the head of the casket at the Boston funeral, "You blew it, buddy. You blew it." The one thing that should never be said when someone dies is "It is the will of God." Never do we know enough to say that.
My own consolation lies in knowing that it was not the will of God that Alex die; that when the waves closed over the sinking car, God's heart was the first of all our hearts to break.
That's why immediately after such a tragedy people must come to your rescue, people who only want to hold your hand, not to quote anybody or even say anything, people who simply bring food and flowers--the basics of beauty and life--people who sign letters simply, "Your brokenhearted sister."
In other words, in my intense grief I felt some of my fellow reverends--not many, and none of you, thank God--were using comforting words of Scripture for self-protection, to pretty up a situation whose bleakness they simply couldn't face. But like God herself, Scripture is not around for anyone's protection, just for everyone's unending support.
And that's what hundreds of you understood so beautifully. You gave me what God gives all of us--minimum protection, maximum support. I swear to you, I wouldn't be standing here were I not upheld.
And of course I know, even when pain is deep, that God is good. "My God, my God, why hast thou forsaken me?" Yes, but at least, "My God, my God"; and the psalm only begins that way, it doesn't end that way.
As the grief that once seemed unbearable begins to turn now to bearable sorrow, the truths in the "right" biblical passages are beginning, once again, to take hold:
"Cast thy burden upon the Lord and He shall strengthen thee";"Weeping may endure for the night but joy cometh in the morning";"Lord, by thy favor thou hast made my mountain to stand strong";"For thou hast delivered my soul from death, mine eyes from tears, and my feet from falling";"In this world ye shall have tribulation, but be of good cheer; I have overcome the world";"The light shines in the darkness, and the darkness has not overcome it."
And finally I know that when Alex beat me to the grave, the finish line was not Boston Harbor in the middle of the night. If a week ago last Monday, a lamp went out, it was because, for him at least, the Dawn had come.
So I shall--so let us all--seek consolation in that love which never dies, and find peace in the dazzling grace that always is.
Sunday, April 23, 2017
It was quite intentional.
The sermon was on White Supremacy. Which is why I went.
I mean, can you imagine such a sermon topic in an Episcopal Church?
Well, I can. But, I can't imagine too many rectors who would be brave enough to step up to the plate and take on a topic like this on a Sunday morning.
Maybe in the parish hall in an adult forum. But, never from the pulpit.
Okay, I can think of one or two but they are rare as hen's teeth in this beloved church of ours.
The Minister there is presently an interim position. (The final candidate comes at the end of this month for a long weekend where she will preach and teach and mix and mingle and then 90% of the congregation has to approve her before she is presented with the 'offer'. Not 90% of the search committee. 90% of the congregation. Pay attention, Episcopal Church.)
However, the entire Unitarian Universalist Association is participating in these sermons on White Supremacy over the next few weeks. This is due to a serious shake up at the national level during which the President of the Association resigned over controversy about problems with - you're not going to believe this - diversity in the staffing practices at the national level.
Yes, I'm still talking about the Unitarian Universalist Association, one of the most overtly and obviously affirming and inclusive of diversity of all the religious denominations or movements.
A white male was chosen to lead the group’s Southern region, replacing another white man who was retiring. Christina Rivera, a Latina laywoman who has served on the UUA’s board of trustees since 2014, revealed that she was a finalist for the position.
On being a good fit for the UUA" Rivera wrote:
I do not reveal this lightly…in fact it is with real fear that I am jeopardizing any future career within UU communities. But as I consider what has happened, I keep coming back to the thought that if they weren’t willing to hire me for this position then what makes me think that will change for any theoretical future? And ultimately how do we hold the UUA accountable for racial discrimination and upholding white supremacy if no one stands up in the public square and says “me, it was me, you did this to me and it is not ok, I demand you make this right!”Yes, she said, "racial discrimination".
And yes, she said, "upholding white supremacy".
About the Unitarian Universalist Association.
Which begs the question, if it's possible for a member of the Unitarian Universalist Association to be a White Supremacist, could I be a White Supremacist?
Could YOU be a White Supremacist?
The UUA minister handled the sermon / reflection time brilliantly. She began by framing the issue in terms of what had happened at the the national level and then invited four people to share the reflections they had at their "Tuesday evening UUA Seven Principles Reflection Group."
I so want to hit the pause button here and imagine what it would be like if The Episcopal Church could articulate Seven Principles and then had reflection groups around them but in most places we can barely gather 3-4 people of a Sunday morning - much less mid-week - to a Bible Study or to reflect on the lectionary for the coming Sunday so I'll just stop right here.
The topic that evening was the Fourth Principle:
"A free and responsible search for truth and meaning."
This had been preceded by a reading from Dr. Martin Luther King Jr's, "Letter from a Birmingham Jail." It was followed by the UU Interim Minister giving her reflection - which was intelligent and eloquent, honest and passionate and deeply moving.
She reminded us that, at the end of the service, the congregation would meet in the Library for refreshments during which there would be a "Twitter Storm" to support groups/individuals seeking to promote environmental awareness.
Following that, there would be "Circles in the Sanctuary" were people would be encouraged to share their reactions to the day's service.
I just have to press pause again here and note: Twitter Storms and Circles in the Sanctuary. Not to mention moving Shells of Joy and Concern and Lighting the Chalice. I've always said that no one can beat an Episcopal Priest at ringing at least 3 sermons from one symbol or metaphor but, ya know, ya just gotta love the UUAs.
And, we would have been able to easily spot them with their skin heads and tattoos, right? Or, the white sheets over their head? Or, surely from the red baseball cap with "Make America Great Again."
In academic usage, particularly in usage drawing on critical race theory the term "white supremacy" can also refer to a political or socio-economic system where white people enjoy a structural advantage (privilege) over other ethnic groups, both at a collective and an individual level.
I believe Ms. Rivera, in making her charge of "White Supremacy" was talking about the assumed, unexamined privilege of being white. And, who, indeed, will be held accountable if someone - if she, herself - didn't stand up and say, loudly and clearly, "OUCH!"?
If we don't - if she didn't - put a face on an ism or an ideology and say, "ME! It's ME! Look at ME! The Chicana, Latina. See ME! The same woman that has been serving on the national board for the last three years. The same woman you carefully considered for the position. The same person you said was equally qualified for the position. It was ME. You did this to ME and it is NOT okay. I demand you make this right." - then how will it ever have a chance of being made right?
It was a personal, political decision and she was personalizing the political.
She was also using the same technique the early feminist movement used to wake people up from their complacency. No, not every man is a male chauvinist pig but making that charge caused a few men to wake up and pay attention.
It's like that old analogy from the early days of the feminist movement: Fish don't know they're in water.
If you tried to explain it to a fish it would say, "Water? What's water?" They're so surrounded by it that it's impossible to see. They can't see it until they get outside of it. And then they are also able to see how polluted some parts of the pond have gotten.
That's what happens when you charge UUAs - or any nice, polite, white person - with "White Supremacy". It's like taking a fish out of water and saying, "Look! Look what you've been surrounding yourself with! Look what you've been living in! Look what it's doing to some of the other fish."
Add maleness to the white supremacy model and you get the culture of Fox News and most of the culture of corporate America.
And now, the Oval Office of the White House.
Like most pyramid or ice bergs, the tip of it is just the obvious, presenting problem. It's what's below the tip, the bottom of the pyramid, where the covert, socially acceptable behavior exists - and becomes more dangerous the more attention is paid to the tip and the less is paid to the base.
I don't know about you, but from time to time in my journey I have wandered around the base of that pyramid. I confess that I've been an ardent subscriber of the "But We're Just One Human Family" perspective.
It's a lovely thought.
It's a marvelous goal.
It's not our reality.
Not unless you don't know that you're swimming in water. And, it's polluted.
I have come to believe this: Western Christianity is built on a frame which assumes the supremacy of Caucasians. It begins with the blond, blue-eyed Jesus and works its way through various manifestations like pew rents and tithes, and continues to ascribe higher value to literacy, social and educational status and social location than the content of human character.
You can find it in more subtle manifestations of spiritual disciplines which ask people who may not be able to afford food to "fast" and asks people who are are suffering the indignities of the oppressed to subscribe to Lenten disciplines which "sacrifice" something in order to better understand the "sufferings" of Jesus.
We've got an awful lot of work to do in order to dismantle the framework of an institution which is so immersed in the waters of prejudice and discrimination that it doesn't even know that there is a different environment in which we can all swim freely.
Please hear me clearly: Wealth and educational and social status are not inherently evil. It's the arrogance and greed that prevent the wider distribution of wealth and opportunity that is evil. It is the valuing of individual wealth and social status over human ability and potential based on race, ethnicity, gender, etc., that is evil.
Especially in the church or any religious community.
If you need a recent history lesson in this, just watch the movie Hidden Figures based on the book by Margo Lee Shetterly.
We extinguish the flame in this chalice, but not the one in our hearts.I came away from that service with a hunger that was nourished with a renewed committed to the work of justice.
This is the light of our soul that shines forth when the world seems too dark;
it is the spark that ignites hope when that seems lost.
Your light is precious; carry it with you.... always.
And that work begins, once again and as it always does, with me. With "this little light of mine".
My light is precious. And, so is yours.
Could YOU be a White Supremacist?
That's a question I encourage you to explore for yourself.
Start by tending to your own light.
Then, take a look around at the water in which you swim.
Tuesday, April 11, 2017
It has begun.
As early as Sunday night, desperation notes started popping up on social media.
"I want to die," posted one person. I checked in on him. He said he wasn't suicidal. Said he just felt like he wanted to die. Said it wasn't anything new. He was just tired of it all. Felt like he couldn't go on one minute more.
Then, he started responding publicly to everyone with a rant about, "Oh, so NOW you want to talk? Where were you when I needed you? When I needed to talk? When I felt all alone?"
In a strange way, it was like he wanted to be noticed and then got embarrassed because people did.
Or, maybe he wanted to make us all feel the same way he did: hopeless and helpless.
Well, maybe not.
The phone starting ringing at 7:30 this morning.
"We are just a few hours into Holy Week and I'm not going to make it," said one voice.
I think that one was the third that morning. Or, maybe it was the fourth.
"Don't worry," I said, "by Friday evening the ERs around the country will be overflowing with suicide attempts."
I might have been a bit sarcastic but that was not a joke. I wouldn't joke about something like that. That's from experience.
I can't tell you how many Good Friday evenings I've spent in the ER with a parishioner or a student or a neighbor or a colleague.
And they weren't all religious. Some weren't even Christian.
This year - 2017, this week - there is a convergence of four major holy days - three of them the holiest, highest of high, holy days - of four of the world;s major religions.
|Hanuman Mistakes the Sun for a Fruit by BSP Pratinidhi|
Passover has begun for the Jews - the time they observe the history of their people when God saved them from the plagues in Egypt and set them free from centuries of bondage.
For Western and Orthodox Christians, this is Holy Week - the time we observe the history of the Passion of Jesus who set us free from the letter of the law to fulfill the spirit of the law and win for us Life Eternal.
It's also the time of Pink Moon Rising, so named by Native Americans because it heralds the appearance of the moss pink or wild ground phlox - one of the first spring flowers. It is also known as the Sprouting Grass Moon, the Egg Moon and the Fish Moon.
"Pink Moon" is the opening track from Nick Drake's 1972 album of the same name. It perfectly captures - well, for me, anyway - the tone and tenor of this time.
Nick Drake was an English born singer-songwriter, noted for his soulful guitar ballads. By the time Drake wrote this song, he was deep in the throes of his life-long battle with depression. He died two years later, in 1974, from an overdoes of antidepressants. He was 26 years old."Saw it written and I saw it say
Pink moon is on its way
And none of you stand so tall
Pink Moon gonna get ye all
And it's a pink moon."
The power of the song for me is that, even in the midst of the deepest part of his depression, Drake could see the power of the undercurrent of life - the cycle of dying and death and rebirth.
There is no doubt in my mind that this week there is a powerful psychic-spiritual undercurrent which has been set loose in the cosmos.
Few of us will be left untouched by it.
You don't have to suffer a major depression to experience it.
You don't have to practice a particular religion to feel it.
You don't have to go to Temple or Church or Mosque and read a Holy Book to know it.
And, pain? Well, a wise pastor once told me that "Pain touches pain."
Please be kind and gentle and compassionate to yourself this week, that you might be kind and gentle and compassionate to others.
You don't know what cosmic forces will tug and pull at some ancient scar deep in the crevice of the heart.
You never know what a tidal surge will wash up on the Shores of Memory.
Who is to know that which was once safely buried will be unearthed when the tectonic plates in the earth shift with the waxing and waning of the moon?
We have no idea what part of the soul which was once thought dead will be stirred back to life by the moonlight dancing on the water.
In the midst of the darkest part of the night, remember to look for new life.
The Pink Moon is on its way.
It has been promised.
Friday, April 07, 2017
|MacKenna Jane and her Mom at Hamilton|
Convinced? Is that what I said? We pleaded. We begged. We cajoled. We promised.
Her mother was nervous. Her father was near apoplexy.
Nevertheless, we persisted. And, she came.
We knew just how nervous her parents were about this Very Big Trip to the Big City when we got out of Penn Station and came up the escalator onto Broadway and decided to call a cab.
"Oh no," said Mackie.
"What?" we said.
"Look at all the yellow cabs," she said.
"Yes, honey," we said, "Is there a problem?"
"Well, yes . . . Nana," she said, trying to mask her rising anxiety.
"What's the problem?" I asked.
"Well, there are so many yellow cabs and none of any other color," she said, tears beginning to well in her eyes and catching in her throat.
"Yes, honey," I said, "taxi cabs in NYC are yellow."
"But, Daddy said that it was okay to take a cab but I just couldn't take a yellow one."
Yes, that's right. He's Irish.
|Anne Hathaway's House, Stratford-upon-Avon|
They'll tour London and take in the sights and then head over to Stratford-upon-Avon and study some Shakespeare and watch a few performances.
I sent her a text this morning (Isn't that the only way kids communicate these days?).
I told her to be sure to have some Shepherd's Pie (because I know my granddaughter and she would never order fish 'n chips).
I also recommended she order a plate of "Bubble 'n Squeak".
She simply wrote "Thank you, Nana."
As I remember her anxiety about not taking a yellow NYC cab, I wonder what she thought about my recommendations for culinary explorations while staying in UK.
I probably should have told her not to take any yellow cabs while she's in London.
I'm thinking she might not get the joke.
And, I'm thinking that those past ten years flew by fast.
In three days, Willow Elizabeth turns two years old.
Her baby sister Ivy is turning the corner on four months old.
Obladi Oblada life goes on, bra!
La la how the life goes on.
Wednesday, April 05, 2017
NB: Every now and again, I'm asked by one of our extended care facilities to do "a little something" with and for the staff, especially after they have suffered a series of losses of long-term patients. The challenge is to do "a little something" over staff break time (15-20 minutes). Today was one of those days. And, this was one of those "little somethings" I did.
What I remember most about our patient was his hands. Big hands. Gnarled hands. A man’s hands. A man who had worked with his hands all of his life. I especially remember the back of his hand which he swung at me occasionally when he didn’t want to be disturbed.
I also remember the hands of the CNAs who cared for him. I remember how they gently but firmly settled the spoon into his hands so that he might enjoy the dignity of feeding himself. That seemingly insignificant sight moved me deeply every time I saw it. It was such a kind expression of generosity and compassion: allowing as much human dignity as possible to a person whose dignity had become compromised by advanced age and infirmity.
So, I offer this little meditation on hands. Your hands. Hands that are vehicles of kindness and generosity and compassion. Hands that do the work of Divine Love. My hope is that this meditation will lead you to appreciate your hands as much as I do – and all of your patients.
MEDITATION ON HANDS.
I invite you into a space of quiet and peace, to ground yourself by noticing your contact with chair and floor, by sitting straight, by becoming aware of your breathing.
Look at your hands.
They've been through a lot, those hands. They have strength, scars, beauty.
I invite you to remember that it is your hands that do the work of love in the world.
These hands may hold another's hands.
These hands may write letters to teachers about a child’s illness, sign permission slips and report card notices, sign legal forms, type emails to politicians, mail cards of consolation at grief and congratulation at success.
These hands may patiently teach, or quilt, knit, crochet or sew works of warmth and beauty or write words urging reconciliation and peace.
These hands may bathe children, feed elders, nurse the ill, work the earth, organize communities.
These hands clasp in prayer, open in release, grasp in solidarity, hold up and guard in self defense, proclaim compliance and vulnerability, clench in righteous anger.
These hands are God's hands, your hands, our hands; a great mystery of flesh and intention, a great potential of embodied love.
God's work of touching and caring, healing and hope happen through your hands.
Now, press your hands lightly together, palms touching and fingers pointing upwards, thumbs close to the chest. Turn to the person on your right, bow your head slightly and say, "Namaste"
Now, turn to the person on your left, bow your head slightly and say, "Namaste."
Friday, March 24, 2017
I was in a fairly newly-built office building. Toward the end of my appointment, I needed to make a stop at the rest room. Before I left. Of course.
As often happens, we kept chatting as I made my way toward the rest room. I was searching for the light switch which should have been right on the inside of the doorway. On the right. Right?
Or, maybe - maybe - on the left, but right there on the inside. Right?
It was on the outside of the doorway, on the left.
How could that possibly be? This was an office in a building that had been constructed in the last 8-10 years. In Delaware. Not like the construction of homes when I was a child. In Massachusetts.
All the light switches were outside the entrance to the room. On the outside of the doorway. On the left. Bedrooms. Bathrooms. Kitchen. Dining room. Living room. Didn't matter.
Before you entered the room, you turned on the light which could always be found on the wall, on the left hand side of the door frame. Outside the room.
Which was a real liability when you were a girl in a family of four - three girls and one boy. My brother always waited until the sun went down and one of us was alone in the room with the door closed. The bathroom was his favorite spot but any room would do.
I always wondered why in the name of logic would anyone design a light switch in that way?
It had to be because we lived in old houses - tenement houses and apartments - that were probably built by people who were, themselves, immigrants.
Which, of course, made them deficient and flawed and at the very least "second class".
The issue took on even greater significance when I was old enough to visit my classmates and friends in their homes.
One of the first things I noticed was that none of THEIR homes had light switches designed in that way. All of THEIR light switches were right where they were supposed to be, logically: on the right hand on the inside of the door frame.
Or, at least, the light switch was on the wall on the inside of the room. Not too far from the door.
Of course! Why would it be anywhere else?
To my young, impressionable mind, it was one more piece of evidence that to be a second generation immigrant - especially one from Portugal - was to be a lesser child of God and a second class citizen.
The evidence was compelling. It wasn't enough that my skin was darker, my hair was dark and curly, and my eyes were not brown - they were hazel green - but definitely not clear blue like the rest of my friends who had names like "Smyth" and "Brown," "Brandon" and "Workman."
My schoolmates spoke in that breezy, giggly way young girls do about the stores where they had gotten that "cute" sweater or "cute" pair of slacks. I had no idea where my clothes had first been bought. I only knew they were first worn by either my cousin Judy or Jennie.
And, my clothes were not "cute". Cute meant "the latest style" in "the latest season's color."
My clothes, when they were worthy of notice and comment, were considered "nice".
I knew the difference between "cute" and "nice" and "nice" wasn't "cute".
"Cute" is definitely what you wanted your "outfit" to be.
"Peasant food," my girlfriends called it, trying to be .... "nice". The problem was that in trying to somehow elevate that status, they only emphasized the inferior status of our culinary habits.
Oh, and their mothers smelled like French soap and expensive perfume.My mother smelled like Lysol and Noxema and Jean Nate.
If I could name any one thing that shaped and formed me it would be summed up in this one word:
I've spent thousands of hours (and dollars) working out all of the "second class citizenship" and the attendant self esteem issues that are all part and parcel of a very formative part of my childhood.
I've always thought that I had made great progress in healing those old hurts and salving those old wounds. I've always been aware of and grateful for the progress I've made.
And, in fact, I have. Healed and made progress.
And there I was, just the other day - a grownass woman, fairly well educated, responsible, fairly accomplished, emotionally stable, co-parent of six and Nana to seven - breaking into a slight sweat about the location of the light switch.
How neurotic is that?
Oh, I laughed softly at myself and then, when I closed the door, I found myself simultaneously thinking about and relieved by the fact that I could, if necessary, use my cell phone as a flashlight.
I confess I sat there wondering who designed or built this office? Why in heaven's name would you put the light switch outside the door?
Were they immigrants, too? Children and grandchildren of immigrants like me?
Could be. There are a lot of us around. Even in Sussex County, DE.
I wondered if their kids were growing up thinking their "outfits" were "nice" but not "cute", or worried that they carried the smells of their ethnic food on their hair and clothing and if they were concerned about how different they look and how they don't fit in.
And then I thought that at least I didn't have to worry about someone coming into our home, breaking down the door, and taking my grandparents or parents back to Portugal.
She says its an occupational hazard. It comes from being told that "its not all about you" and yet we are constantly encouraged to self-reflect and be self aware.
In fact, a big part of our ability to have healthy relationships with appropriate boundaries as clergy with our parishioners is dependent on our ability to self reflect and be self aware and have insight about our behavior and the human condition.
I think it may well be that.
For me, it's more about being a legal American citizen who, somewhere in her heart, will always be an immigrant with "nice" hand me down clothes who is concerned that, not by her own design, won't always be in control of the light in her room.
Thursday, March 09, 2017
I hate Lent.
Or, more accurately, I hate what it’s become.
Let me explain.
My first call in ministry was as Chaplain at ULowell. It was 1986. The Priest at the Newman Center decided, my first year there, that as a way of modeling Christian behavior, we should do “stuff” together. Celebrations. With food.
I really think he wanted to help me succeed but that's another story for another time.
Thanksgiving Dinner was our first effort. It was so great, we decided to do more.
Christmas. New Years. Valentine’s Day. All of these celebrations were great.
Then, he, being Irish, decided we just HAD to do St. Patrick’s Day, complete with corned beef and cabbage, potatoes, onions, carrots, and soda bread. The students were doing the cooking. I even planned to make some green cookies. We were very excited.
And then, I looked at the calendar. St. Patrick’s Day was on a Friday that year. And, it was at the beginning of Lent.
“Hey,” I said jokingly to my priest colleague, “If we do this St. Paddy’s Day thing, we’ll have to ask for two dispensations. One for celebrating during Lent and another for eating meat on Friday during Lent.”
He said, “Don’t worry. I’ll square it with the bishop. We’ll get a double dispensation.”
Did I mention that I was joking?
So, later on that day, we talked. We included the students we both had on the leadership counsel from both groups.
They were of two minds. One group – a mix of Catholic and Protestant students – was of the mind that what we were building in terms of relationships across ecumenical lines that would have been inconceivable by their parents was more important than rules imposed upon us by the institutional church.
If we had to ask for dispensations from the bishop, they argued, we ought not have the dinner. They felt the insult of asking for dispensation was worse than the injury of not having a dinner together.
But another group felt that was flawed logic. They challenged us to find the scriptural basis for Lent. And, would we be so kind as to show us when it was, exactly, that Jesus ever directed us to give up meat on Fridays in Lent?
What was more important, they asked, the relationships we were building together as Christians through these celebrations we could share or the institutional church’s directives about a liturgical season imposed upon us by the church? They felt we should have the dinner and not ask for a dispensation from the bishop.
This made my priest colleague break out in a sweat.
Suddenly, the group started to lean toward not having a traditional meal for St. Paddy’s Day. Part of the group didn’t want to make things uncomfortable for observant Roman Catholics. Another part didn’t want to have to go to the bishop for a dispensation they considered unnecessary and an embarrassing remnant of patriarchy.
For a while the group entertained the possibility that we simply declare St. Patrick’s Day a “moveable feast” and have it after Lent, during the Easter season.
One member of the group reminded us of the last stanza of the poem in T.S. Eliot’s Murder in the Cathedral.
Now is my way clear, now is the meaning plain:
Temptation shall not come in this kind again.
The last temptation is the greatest treason:
To do the right deed for the wrong reason.
Is that what we were doing? The right thing for the wrong reason? Or were we doing the wrong thing for the right reason?
The best part of the conversation, however, came when we engaged more deeply the ‘penitential’ nature of Lent. It’s a conversation that forever changed the way I look at Lent, the way I observe Lent.
It’s the reason I hate Lent. Or, at least, “Lenten disciplines” that trivialize and diminish the power Lent can have in our spiritual lives.
As I remember we talked about ‘repentance’ which is how the King James Version translates the Greek “metanoia”. But, something gets lost in that translation – like the nuances, the depth of the layers of meaning.
Metanoia, literally means, “change of mind”; more fully, it translates to mean “spiritual transformation”.
Let that sink in for a minute.
That doesn’t mean “sacrifice.” Or even, simply “changing your mind” about something. Well, not necessarily. It means “spiritual transformation.”
So, it was asked, what does giving up ice cream, or wine, or meat on Fridays have to do with “spiritual transformation”?
Over the years, I have heard more metaphorical gymnastics stretched and twisted over “Lenten sacrifices” – things we do ‘without’ as well as things we ‘take on’ – than I care to remember, all in an attempt to justify them as appropriate for Lent.
One person argued that the money saved by not have a latte at the Bistro during Lent would allow him to donate that money to a favorite charity. See? He was being a “better steward” of money! And, clearly stewardship is a spiritual issue. Right?
Another argued that giving up soda during Lent was helping her “cleanse the temple” of her body. See? That’s spiritual, right? That she might loose a few pounds in the process was some sort of ‘proof’ that God approved of her Lenten sacrifice.
As if, poor helpless creatures that we are, God is the direct cause of weight loss. So, I suppose, it follows that if we gain weight, it’s not our fault, directly. It’s just….. “God’s will”. Apparently, God seems to will lots of God’s creatures to be ‘chubby’.
Seriously? Is this the stuff of metanoia? Spiritual transformation?
One student in the group said that she felt as if she were watching a modern-day version of the scriptural story of Jesus at the well with the Samaritan woman. (John 4:1-42)
The woman came to the well to get water to quench her thirst, but Jesus offered her ‘living water’. Something deeper. Something more satisfying that would quench the thirst of the soul. Something for which you’d have to dive deep and resurface.
The group began to dive into deeper questions: Is there more to Lent than just penitence? Is there more than just sacrifice? To what end? For what purpose?
A several weeks-long study group ensued to face into questions about penitence and sacrifice and the need for it, especially during Lent.
I’ll save that discussion for another time but it has to do with a discussion about Original Sin and Atonement, Redemption and Salvation.
As Blessed Joe Biden would say, “Here’s the deal”: Lent is not a self-help program. I really hate that for so many that’s exactly what Lent has become.
I find it especially cringe-worthy when I see clergy – and there are many, all over Social Media these days – proclaiming that they can’t go here or there or do this or that or, God knows, eat or drink favorite foods or beverages because, well, it’s Lent, you know.
And, see? See how they are sacrificing? See how they – even they – are working at being better people and better Christians.
I fear they have succumbed to what T.S. Eliot described as “last temptation.” It is the “greatest treason” to the spirit of Jesus who said, “Go and find out what this means, ‘I desire mercy, not sacrifice.’” (Matthew 9:13).
What if . . . . .
What if we, like Jesus, allowed the Spirit to lead us into a wilderness (Mt 4:1-11).
Not The Wilderness.
A place we haven’t yet explored? A place as yet unknown to us? A place where we may confront things – demons, perhaps – we have not yet encountered?
A place where we can explore our own vulnerability? A space where we might discover the limits of our spiritual endurance?
What if we set no goals for a pre-determined outcome? No metrics like weight loss or amount of money saved and donated to “charity”?
Indeed, how does this ‘sacrifice’ which leads us to ‘charity’ actually underscore our privileged status and emphasize – but not bridge –the chasm between rich and poor?
What if we came to our eight-week Lenten journey with a real sense of ‘poverty’, with a full sense of our powerlessness and vulnerability and no measurable goals?
What if we risked getting to the end of our journey not even certain what we had accomplished? (How thoroughly un-American, right?)
What if we simply trusted the Spirit to lead us into temptation?
Might that look more like a ‘Holy Lent’ to which we were invited on Ash Wednesday?
How would we do that? Well, certainly not by giving up chocolate or wine for 8-weeks.
It would take a great deal of intentionality, with at least the possibility of some time away – a retreat for a time certain – in a place conducive to this deep spiritual work.
That may also be accomplished by committing to a set amount of time every day for meditation.
And/or, reading and reflecting and journaling.
And/or a weekly meeting with an anamchara – a spiritual friend/director – to talk about what you are finding deep in your soul.
And/or establishing a small anamchara group where you can talk about the landscape of your journey and what you are seeing and discovering along the way.
Again – and, I can’t stress this enough – this is not about Lent as a Self-Help Program.
That is what I hate about what Lent has become.
Actually, it’s quite the opposite.
It’s about trusting Spirit to lead you through an undiscovered, unexplored part of your soul.
It’s about trusting Spirit to lead you to the spiritual lessons you need to learn and leading you back again.
It’s about allowing Angels to tend to you before you begin the next part of your spiritual journey.
It’s about making a commitment to spiritual discipline which is transformative.
It’s about resisting the last temptation and doing the right thing for the right reason.
It’s still not too late to make this Lent truly holy for you.
Wednesday, March 01, 2017
All those days you felt like dust, like dirt, as if all you had to do was turn your face toward the wind and be scattered to the four corners or swept away by the smallest breath as insubstantial -
Did you not know what the Holy One can do with dust?
This is the day we freely say we are scorched. This is the hour we are marked by what has made it through the burning.
This is the moment we ask for the blessing that lives within the ancient ashes, that makes its home inside the soil of this sacred death.
So let us be marked not for sorrow. And let us be marked not for shame. Let us be marked not for false humility or for thinking we are less than we are but for claiming what God can do within the dust, within the dirt, within the stuff of which the world is made, and the stars that blaze in our bones, and the galaxies that spiral inside the smudge we bear.
– by Jan Richardson
Sunday, February 26, 2017
St. Martin in the Field, Selbyville, DE
(the Rev'd Dr) Elizabeth Kaeton
Let me put this morning's Gospel story of the Transfiguration into some context for you.
Believe it or not, it's been ten weeks since Christmas. Yes, ten weeks. Imagine.
Ten weeks since the shepherds saw the bright star in the dark sky and followed it to find the infant Jesus. We celebrated Christmas for twelve days before we began to celebrate the eight week season of Epiphany, when three wise men from the East followed that same bright star seeking to find the Incarnation of God.
And this morning we read about the moment that Jesus, who was the reason that star was shining so brightly in the dark night sky in Bethlehem, is so filled with the glory of God that his whole face is shining as bright as the sun and he was "transfigured".
It is important then, to pause here, as this eight week journey into Epiphany, the season of Light, comes to an end and before we begin another eight week journey into the season of somber darkness known as Lent.
Before we travel forty days and forty nights into the wilderness with Jesus, I want to take us back, way back to the beginning of the story.
how the story begins?
In the beginning God created the heavens and the earth. The earth was without form and void, and darkness was upon the face of the deep; and the Spirit of God was moving over the face of the waters. And God said, “Let there be light”; and there was light. And God saw that the light was good; and God separated the light from the darkness. God called the light Day, and the darkness he called Night. And there was evening and there was morning, one day.Light always follows the darkness.
Darkness always follows Light.
Just as the day follows the night and the night follows the day
The sun follows the moon and the moon follows the sun.
That's the pattern set right from the beginning of the story. It's the pattern of the story of our lives as daughters and sons of God.
It's part of the reason we are People of Hope. The promise of Hope is in the very DNA of creation.
There's yet another pattern. After God said "Let there be light", God said that it was "good". Indeed, after each one of God's creation is called into being, God proclaims it "good"
I don't know this for a fact, but I think there's something God said just before and directly after pronouncing the creation "good".
If we had the original manuscript, I'm betting that if you look closely, you might just see in parenthesis that God says this:
("Be not afraid") "This is Good!" ("Just wait till you see what's next")
That, too, is a pattern. Whenever an amazing new thing is about to happen, God always sends a messenger. In Sanskrit, the word for messenger is "diva" or "point of light". And, these messengers, these divas, these points of light, always say the same thing, "Be not afraid."
And then it gets dark. And then it gets light. And then, it's amazing - something we couldn't have asked for or imagined.
And then it gets dark. And then it gets light. And then, it's amazing - something we couldn't have asked for or imagined.
Some of you know that I am a Hospice Chaplain. Sometimes, as it becomes clear that the end of life is rapidly approaching, one of my patients will be brave enough to say to me, "Chaplain, You know that I believe in God. You know that I believe in eternal life, But, I'm afraid."
And, if I'm feeling particularly brave, I tell them the truth that I know:
And, like Peter, we may even see those who have gone on before.
So be not afraid. This is good. Just wait till you see what's next.
This Wednesday, we will enter the Dark Wilderness of the Season of Lent. For forty days and forty nights we will be asked to enter more fully into the life of Jesus, even as Jesus enters more fully into the experience of being more fully human.
For eight weeks, we will be asked to look at the frailty of our humanness, the brokenness of our relationships, and the limits of our mortality.
It can be a pretty dark and scary time, touching into ancient wounds, giving rise to old anxieties.
But, at the end of that journey we will experience the inexplicably glorious light of the Resurrection.
So, as we enter Lent, don't be afraid. This is good! Just wait till you see what's next.
Think of it as practice for when we'll be transfigured into the glorious Light Eternal of God.
Sunday, February 12, 2017
On Being a Prophet in a Not-For-Prophet World:
A Letter of Encouragement to Those Who Work for Justice in the Age of Trump.
(the Rev. Dr.) Elizabeth Kaeton
On November 9, 2016, I woke up with a weariness in my bones that has not gone away.
It was, of course, the day after The Election.
It was the day that was never supposed to happen. We had this, didn’t we? The opposition was so outrageous, so unimaginable, so deplorable, so unprecedented and un-presidential that it couldn’t possibly happen, right?
Not if there was a God.
We were going to continue the march of progress we had made in the last eight years, weren’t we? Onward to making appointments to SCOTUS and overturning the Hyde Amendment and restoring the Voting Rights Act and making real our commitment that Black Lives Matter, and fixing the Affordable Care Act, and, oh yes, the first woman President of the United States of America.
The truth? It hasn’t yet been a month and I’m already exhausted. I’m already tired of being tired. And yet, I have to admit that I find myself strangely energized. I’m living out the uncommon truth that “the flesh is weak but the spirit is strong.”
I didn’t know it before but I’m learning it every day: I’m ready for this.
I know many of you who are – and have been – committed to the work of justice feel much the same way I do. It’s a strange mix of exhaustion and excitement. Those of us who are also religious leaders have been carefully considering how it is we can maintain the prophetic tradition of leadership in these days where the smell and stench of bigotry and oppression hang in the air like the hazy fog that arises from a dark and dank, cold and musty swamp.
I’ve been sitting with – dwelling in – the words of Walter Brueggemann. In his book, “The Prophetic Imagination,” he writes,
“The task of prophetic ministry is to nurture, nourish, and evoke a consciousness and perception alternative to the consciousness and perception of the dominant culture around us.”
I ask myself how it is that I can do that? How can I be prophetic in a world that is not-for-prophet – even on a good day – but is now flat out antagonistic to those who “evoke a consciousness and perception alternative to the consciousness and perception of the dominant culture around us”?
In other words, how can I provide the groundwork for an “alternative reality” to the outright lies and falsehoods and deceptions which masquerade as “alternative facts”?
I have some initial, general thoughts which I hope will begin a conversation among religious leaders. I hope we will “breathe together” – to con-spire – and create out of this chaos a holy conspiracy of a new creation of religious prophetic thought and action.
Here, briefly, are four barebones of prophetic religious leadership that have begun to take shape in my mind.
FIRST, YOU CRY: The prophets were empathic. They wept for their people. They wept when their people were too numb from oppression to weep for themselves. They wept for the empire and kings that were anesthetized by greed and sloth and unable to hear the cries of the people. Prophets like Jeremiah laid the blame for the oppression of the people on the feet of the priests, saying, “They dress the wound of my people as though it were not serious. 'Peace, peace,' they say, when there is no peace.” (Jer 6:14)
One of my seminary professors taught that we must do three things in order to provide prophetic leadership: Name the pain. Touch where it hurts. Offer hope. We must feel the pain of the people ourselves – the refugee, the immigrant, women, the disabled, LGBT people, the poor, those who are persecuted for their religious beliefs and creeds – the anawim or outcast who are beloved of God.
Empathy is the fertile ground from which prophetic leadership can grow.
REPENT!: The prophets were always all about repentance, or metanoia. This is not about some empty public show of breast-beating; neither is it about the age-old religious tact of inducing guilt. Rather, it is about facing reality and taking some responsibility in its creation so that one can turn it around. To repent, to experience metanoia, is to experience a spiritual conversion which results in changing one’s life.
As prophetic religious leaders, we need to analyze the election results and learn the lessons we need in order to move on and move forward. Religious leaders have a habit of getting stuck in repentance, falling into “paralysis by analysis”. The good news is that there is a movement in this country that will not have patience with immobility.
Religious leaders will need to be more nimble, more facile, more empathic and ready to provide spiritual roots so that this new movement can fly.
Religious leaders will need to experience repentance and spiritual conversion before we can create and lead change.
IMAGINATION. Prophetic imagination inspires people to see beyond the daunting, depressing images of their reality, beyond that which is merely probable and into that which was once thought impossible and now is seen as possible. This requires the risk of facing the truth, of engaging the experience of the pain of reality and rejecting the numbness offered by the empire. It also requires the additional risk of collaboration among all the various target groups, which breaks the bonds of ‘brokering’ by the oppressor. Brokering pits different groups against each other to fight for crumbs while the empire holds onto the whole pie.
Now, more than ever, prophetic religious leaders will need to help people recognize our differences while lifting up and celebrating the things we have in common. Prophets know that we are, in fact, stronger together, especially in terms of overcoming the empire which prefers that people bicker and fight with, and are anxious and fearful of each other. Prophetic religious leaders encourage different communities to engage with each other by engaging with religious leaders and communities that are different from them.
Religious imagination frees the mind and spirit to possibility, defying oppression.
HOPE! Contrary to some caricatures, prophets are, in fact, hopeful. They understand that each one of us, in our earthly bodies, contain a divine spark. They know that we are the embodiment of a God of promise, a God who calls people into covenant. That runs contrary to the narrative of the empire which promotes anxiety and fear, and fosters doom and gloomy images like “American carnage”.
Prophetic religious leaders offer hope which flies in the face of the dominant narrative, refusing to accept the reality which may have become the majority opinion. That presents an enormous political and existential risk to prophetic religious leaders because it is subversive, calling into question all the assertions made by the empire and daring to dream of and work for a new reality. The empire offers the ‘bread of anxiety,’ encouraging people to always be very afraid. Prophetic religious leaders offer hope which is the ‘bread for the journey’ into the promise of the future.
Hope, as the poet said, is a thing with feathers. Without it, our dreams cannot take flight.
These are the barebones of prophetic religious leadership which, I think, will begin, in Brueggemann’s words to, “nurture, nourish, and evoke a consciousness and perception alternative to the consciousness and perception of the dominant culture around
I’ve been thinking about that weariness in my bones. The prophet Ezekiel was brought by God into the Valley of Dry Bones and God breathed upon those bones and brought them to new life (Ezekiel 37:1-14). I believe that if we, as religious leaders from all faith backgrounds, creeds, beliefs and views enter into a holy conspiracy, these barebones can breathe new life into the ancient calling of prophetic religious leadership.
We need to weep together, repent and experience a conversion of our spiritual lives. We need to work together, modeling the beloved community of God. We need to take the risk and dare to hope even in – especially in – the face of anxiety and oppression.
I believe we can, indeed, be prophets in a not-for-prophet world, leading people from the numbness of despair to the vision of the Beloved Community.
First, we cry. Then, we repent. We fire our imaginations. And, we take the risk of hope.