Category Archives: Doing Theology

Why should I make a covenant?

Building community, Doing Theology, ,

Last night the Pastors led us in a very interesting and engaged meeting about making a covenant. A couple of my friends asked the most important (but often unspoken) questions right out loud. There were many other good questions, too, but I woke up thinking about one, in particular. While I was praying this morning I gravitated toward a couple of answers for it from the Bible. So I thought I try to boil down a big subject in this post.

Here is the question: “Why should I make a covenant? I am doing good things, I am involved. Aren’t I already doing the covenant?”

Great question.

It is definitely true that one can keep the spirit of the covenant without the “sign” of it. That is Paul’s whole argument in several of his letters. Circumcision of males was the main distinction that visibly made one a Jew and, by heritage, part of a special relationship (a covenant) with God. In Romans he says:

[Abraham] received circumcision as a sign, a seal of the righteousness that he had by faith while he was still uncircumcised. So then, he is the father of all who believe but have not been circumcised, in order that righteousness might be credited to them. (Romans 4:11)

In Galatians he makes the point again, twice!

For in Christ Jesus neither circumcision nor uncircumcision has any value. The only thing that counts is faith expressing itself through love. (Galatians 5:6)

Neither circumcision nor uncircumcision means anything; what counts is the new creation. (Galatians 6:13)

If an argument for making a covenant with other Jesus followers was about fulfilling an obligation or keeping a law, I think Paul would be against it.

We are into the new covenant

This doesn’t mean that God is any less a covenant-making God. Not only is God fulfilling the covenant with Abraham in Jesus, the Lord is making a new covenant with everyone who will eat the bread of life and drink the cup of salvation. Paul reminds the non-Jews to whom he is writing:

Remember that formerly you who are Gentiles by birth and called “uncircumcised” by those who call themselves “the circumcision” (which is done in the body by human hands)— remember that at that time you were separate from Christ, excluded from citizenship in Israel and foreigners to the covenants of the promise, without hope and without God in the world. But now in Christ Jesus you who once were far away have been brought near by the blood of Christ. (Ephesians 2:11-13)

He obviously thinks this new covenant God is making has the same visible signs as in the past, only moreso – deeper and universal.

The reason we make a covenant with one another is not about law, it is about incarnation. Christ in us and Christ in all of us reveals the glory of God.

As Paul teaches:

He has made us competent as ministers of a new covenant—not of the letter but of the Spirit; for the letter kills, but the Spirit gives life. (2 Corinthians 3:6)

Can Jesus be practically incarnate if we do not have a visible body in which the Spirit lives? Paul spends much of his letters telling us how to form that body based on this new covenant.

Individualism is devolutionary

In this era the philosophical movement that began in the 60’s in the United States has about convinced everyone that everything meaningful or spiritual is happening in an individual. If we connect too much to someone else, we might not be true to ourselves, which is all we have (or so it is taught). The military teaches this new outlook the best, I think. Here’s the Army from a couple of years ago.

https://youtu.be/dN8aOLvKoM8

Here’s the Air Force. I saw this commercial so many times at the theater during the holidays I can about recite it.

The good point the video makes is that you can’t have an effective force without effective individuals. In Paul’s universe that translates into: there is one body but the same Spirit who is working in everyone. The bad point that I think is more relevant is that “It’s all about what is happening in me.”

Without the work of the Spirit in each of us making us one, there is no body of Christ. No amount of formalized covenant-making will make us live in love. But we need a form: our own bodies and the Body of Christ, to make that love relevant and transformational. God became empty of the prerogatives of God to become one of us and calls us to a similar love by that example. Jesus entered into our sin and suffered for his bloody love; then he left the communion symbol as the center of an ongoing community based on that same kind of love. It has formed the church ever since.

I want to be part of that church and I want people to know it, not just because I am individually an army of one but because they see me as part of the people who once were not a people but now are the people of God. I want others in the body to know I mean it and I want to know from others that they really mean it, not just because they looked inside and found some faith, but because they also looked outside and joined the team, they said it, they wore our connectedness like an honor.

I did a little word search and saw that I have said quite a bit about this subject. Here you go:

https://www.circleofhope.net/rodwhite/tenderness-is-the-heart-of-the-covenant/

https://www.circleofhope.net/rodwhite/12-basics-for-covenant-keeping-in-conflict/

https://www.circleofhope.net/rodwhite/koinonitis-and-the-bubble-diagnosis/

https://www.circleofhope.net/rodwhite/12-basics-for-covenant-keeping-in-conflict/

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Radical Wesley: New energy at 30,000 feet

Doing Theology, , ,

There was not a lot to do on the 11-hour flight to Alaska but look out at the big sky, big world and consider the radicals at home that so well-represent the radical in the book I am reading: the Radical Wesley: The Patterns and Practices of a Movement Maker.

In January we are going to emphasize the book in our Doing Theology meeting and in Circle of Hope Daily Prayer – Water (a new resource for people in it for the long haul). I was so excited about the nice summary the author, Howard a Snyder, made of radical Christian distinctives that I thought I’d pass them along to you. They reflect our proverbs and our practices as Circle of Hope – so that’s nice. But more profoundly, they clear away some confusion and reiterate just what we are trying to do in this crazy world. It is hard to remember what it is basic to faith, especially when so many despise it and when even the Christians act undermine it all the time (I won’t even get started with what Christmas has become!).

Shere is a little gift of Snyder’s seven elements that make up the radical protestant model of being a missional community in Christ

  1. Voluntary adult membership based on a covenant commitment to Jesus Christ , emphasizing obedience to Jesus as necessary evidence of faith in him. Believers baptism has usually been the sign of this commitment, but not always. The point is not, fundamentally, the form of joining the covenant community, but the fact and meaning of conscious committed membership in it.

Thus we stopped considering anyone “inactive” covenant members this fall. There is no such thing.

  1. A community of discipline, edification, correction and mutual aid, in conscious separation from the world, as the primary visible expression of the church.

The wonders of the Debt Annihilation Team are a good example of this spirit, but there are so many more.

  1. A life of good works service and witness as an expression of Christian love and obedience expected of all believers. Thus an emphasis on the ministry of the laity (all God’s people) rather then of a special ministerial class. The church – the entire believing community – is viewed as a “missionary minority.”

Therefore we are organized a cells where our main work is done, rather than in programs or meetings lead by professionals.

  1. The Spirit and the word as comprising the sole basis of authority, implying a de-emphasis or rejection of church tradition and creeds.

Thus we see ourselves a transhistorical, not only in an active dialogue with the Jesus followers of the past, but with everyone else, primarily ourselves in a face to face dialogue that results in our direction and sense of unity in the Spirit.

  1. Primitivism and restitutionism. The early church is the model, and the goal is to restore the essential elements of early church life and practice. This usually implies some view of the fall of the church as well.

That’s why we are Bible people and see ourselves as doers of the word. This often brings us into uneasy relationship with the institutional church, be it Catholic or BIC.

  1. A pragmatic, functional approach to church order and structure.

We continue to reinvent ourselves as our character and opportunity change. That’s how we got to the whole “second act” sea-change we are experiencing.

  1. A belief in the universal church as the body of Christ, of which the particular visible believing community is but a part.

That’s why the pastors have been actively working on a better description of how we are allies with all sorts of Christians and good-deed doers, why we are so involved with MCC as a world-wide expression of us, and why we explore the term “multidenominational” to help people figure out how we fit within their labels.

Other themes might be mentioned such as suffering , the eschatological vision, pacifism, consensus in decision making, ecumenism and separation from the state. These have been important themes among some, but not all.

We represent most of these things, but, honestly, they are not themes that we drive a sledgehammer into to preserve our stake in the truth.

So there is my little gift for you. Happy Advent – the advent of possibilities that come with people who are radical Jesus followers. As I looked down on the big world from my plane window, I was again glad that among all the many people inhabiting it, God keeps raising up people who listen to his voice, feel his love and act out his passion, like you.

Our evangelism nightmare: Hypermodern voices take over the airwaves

Doing Theology, Film/TV, The Mission, , , , , , , ,

I heard Dwight Schrute, I mean, Rainn Wilson, on NPR as I was driving around somewhere. What he said is stuck in my head. He is known for being an outspoken follower of the Ba’hai faith — it is the “outspoken” part that is stuck. At one point he said that people “threw up in their mouth a little” when he started talking about his life with God at parties. So it is not easy for him to talk about what he believes. He does it, but it is not easy.

Wilson’s claim to fame, The Office, began in 2005, about when we moved into our South Broad location. It makes me wonder if that TV show was riding the zeitgeist of dodging people who make you “throw up in your mouth a little” — like White Goodman (above) and Dwight Schrute. Christians (and I guess the followers of the Bab) started getting on the list of people who make you vurp — at least the ones who talk about their faith as if they actually believe it.

Old evangelism stories are out of date

I was telling old stories to Aaron the other day about talking to people as if you actually believe that Jesus will raise you from the dead, and such things of faith. At one point he looked a little uncomfortable. I don’t think he was vurping, but he reminded me that things have changed a bit since I was his age. Some of my stories seem out of date when I start talking about the Jesus movement, which might as well be the French Revolution as far as twentysomethings remember it. We are experiencing more of an evangelistic nightmare than easygoing chats about Jesus.

Twentysomethings were born into a profound philosophical discussion. Their churches, for the most part, were holding on to a Christianity that was conformed to philosophical paradigms from modernity like rationality and hierarchy. In the late twentieth century, postmodern thinkers came to the fore and staged a short-lived rebellion. They taught everyone to consider their “values” and argued that values have the meaning we assign them, but no meanings that last; we cannot discern truth but we can play with the nonsense. They wanted to emerge beyond modernity — stuck with its faith in progress and commitment to empowering the individual. We had “emerging churches” for a hot minute to match that movement.

The dialogue out there is all hypermodern

You can Google all this, of course. But you might not bother because you have become what many call “hypermodern.” Modernity and postmodernity are both the the past for you. They are, essentially, irrelevant because you believe that what took place in the past took place under “lesser” circumstances and is irretrievably different from now. You think artifacts from the past (like the Bible or “faiths”) that clutter the cultural landscape are to be reused to generate something better.

Wikipedia quote: Hypermodernity has even more commitment to reason and to an ability to improve individual choice and freedom. Modernity merely held out the hope of reasonable change while continuing to deal with a historical set of issues and concerns; hypermodernity posits that things are changing so quickly that history is not a reliable guide. The positive changes of hypermodernity are supposedly witnessed through rapidly expanding wealth, better living standards, medical advances, and so forth. Individuals and cultures that benefit directly from these things can feel that they are pulling away from natural limits that have always constrained life on Earth. But the negative effects also can be seen as leading to a soulless homogeneity as well as to accelerated discrepancies between different classes and groups.

So if you feel like people will consider you a Dwight Schrute at a party if you talk about Jesus, you might be right. You are acting like an historical artifact (Jesus) has meaning. You seem to be fighting the inevitability of change. You are saying that life on Earth has meaning and we don’t have to fight its constraints as if we should have power over it. You are standing out against the backdrop of gigantic institutions enforcing soulless homogeneity on us in the name of progress. And so much more.

It is an evangelism nightmare. Hypermodernity assumes everyone is an idiot if they are not hypermodern, like the cartoonist from Charlie Hebdo who responded to people praying for Paris after the recent attacks (above). For him, religion is modern, the past. Paris is freedom and joy, the future. Religion (a modern umbrella under which all “faiths” belong) is the seedbed of terrorism = faithful people are in bed with terrorists = You make me sick you Christians!

Jesus does not need to make people vurp

What to do? I’d hate to terrorize a party! I hardly want to stand in the way of progress. I don’t even understand all this philosophy.

Four suggestions, for now.

  1. Talk this over. Things ARE changing fast. We need to keep talking about what is happening, like I am talking right now about how Aaron was schooling me.
  2. Remember that Jesus is present, even if people try to make him an historical artifact. Even if people have repeatedly subjected him to the latest philosophy, the Lord rises in each era and has been incarnate in them all. You don’t have to argue the Lord into existence.
  3. Have a story and tell it. Jesus is going to be found in a loving relationship of trust in which God can be spoken of as the lover God is rather than a mere philosophical argument, a value, or political statement.
  4. Pray. Like right now. Jesus will be revealed and you will be inspired to live a life of creativity, free of shame and free to share.

Why we are Catholics and why we are not

Doing Theology, , , , , , , , , ,

What is a better term for “multidenominational?” The other night at our quarterly Doing Theology a few of us searched for a good word to describe how we identify with the genius of every stream in the broad river of Christianity, even the Catholics.

My journey into Christianity made me very fond of Catholics. For instance, I think of Francis of Assisi (who we celebrated yesterday) as one of my first mentors.

I was a history major in college. While I was exploring medieval European history I ran into Francis. I found him to be amazing. He cut through the nonsense of the Church and lived with Jesus. He was just what I needed, since I almost left Jesus because of the Church’s nonsense, especially the Catholic part.

I was so poor in college, I never missed the free movies they showed on campus. One night, someone showed Brother Sun Sister Moon, which is all about Francis of Assisi and his friends. Watching his rebellion against war and self-serving authority, and seeing his utter obedience to joy and Jesus helped seal my deal with God. I almost became a Franciscan and have been an almost-Franciscan ever since.

As a result, I am a Francis-kind of Catholic — even through I think the rules say I don’t qualify. Whenever the priest offers me communion, I take it like I am a member of the tribe. I figure I am more of a Catholic than a catechized fifth grader and, besides, I don’t care about most of the laws any more than most of the Catholics I know. So I’ve done a lot of travelling with the Catholic Church over the years. I even went on pilgrimage to Santiago de Campostella, which is one of the most Catholic things a person can do.

So why aren’t I and why aren’t we Catholics?

Well, in a way, we are Catholics. But the other night we explored seven main reasons we have to start with the radical Anabaptists rather than stand on what became the Roman Catholic Church. Here they are:

  1. The relics of Maria Gorretti  came down our block. –- Venerating relics of remarkable people might be respectful and aspirational but it is more likely superstitious.
  1. The Pope’s titles don’t make him our leader. — Bishop of Rome, Vicar of Jesus Christ, Successor of the Prince of the Apostles, Supreme Pontiff of the Universal Church, Primate of Italy, Archbishop and Metropolitan of the Roman Province, Sovereign of the Vatican City State, Servant of the servants of God — only the last one sounds remotely like Jesus to me. All the power-grabbing by the Pope got started in the 300’s when Emperor Theodosius made Christianity the official church of the Roman Empire. Over time the leaders of the church became state officials. By the 1200’s the forgery called the Donation of Constantine was used to verify that Emperor Constantine had transferred authority over Rome and the western part of the Roman Empire to the Pope. To be generous, the church was often trying to do good in a troubled world by ruling it, but the leaders ended up being just like all the other powerful people.
  1. Canon Law is a new Mosaic Law. A woman was quoted in the Inquirer not liking Pope Francis because he “does not follow the law.” But many women do not like Pope Francis because he does follow the laws of the Catholic Church that make women second class citizens. Part of Canon Law is the ancient takeover of Roman law, which was needed if you are ruling, but too much of it is edicts by a supposedly infallible pope with absolute power.
  1. Their doctrine of original sin goes extrabiblical. The influential Augustine (400’s) insisted that the guilt of the first sin is transmitted, through sexual intercourse, to all generations. The consequence of Augustine’s view is that every act of sexual intercourse is somehow tainted, and therefore needs legitimation–which is achieved primarily by procreation. He won the argument which made women despised members of the church and imposed celibacy on priests. We don’t need a science for sin. It happens.
  1. Mary was a real person. Perhaps the development of Mary that turns the Trinity into a Quadrinity is the antidote to male dominance. But the good in that heresy does not balance out the bad effect of making her a model for virginal holiness that has no relation to actual history and little to do with normal women. The mother of Jesus is a great example, but as the “Theotokos” she is hard to defend. Add the “immaculate conception,” and her “assumption” and she is even harder to defend.
  1. Purgatory is not needed to purify us. The Catechism of the Catholic Church defines purgatory as a “purification, so as to achieve the holiness necessary to enter the joy of heaven,” which is experienced by those “who die in God’s grace and friendship, but still imperfectly purified” (CCC 1030). Selling indulgences to “buy down” years in purgatory sped up the advent of the Protestant Reformation.
  1. The Mass should not be a continual sacrifice of Jesus Christ. The teaching is: “Christ… commanded that his bloody sacrifice on the Cross should be daily renewed by an unbloody sacrifice of his body and blood in the Mass under the simple elements of bread and wine” (Catholic Encyclopedia). In his book The Faith of Millions, John O’Brien, a Catholic priest, explains the procedure of the mass:  “When the priest pronounces the tremendous words of consecration, he reaches up into the heavens, brings Christ down from His throne, and places Him upon our altar to be offered up again as the Victim for the sins of man. It is a power greater than that of monarchs and emperors: it is greater than that of saints and angels, greater than that of Seraphim and Cherubim. Indeed it is greater even than the power of the Virgin Mary.” The scripture clearly says the sacrifice happened once for all. The repetition of the drama might welcome us into the ever-present nature of God’s grace, but that is a very generous reinterpretation of clear teaching by the RCC.

So why am I and why are we catholic?

Given all these problems, why are we so multidenominational that we would like to  think of ourselves as Catholic enough to feel like family?

  1. We like Franciscans and other teachers. Actually, we love them like brothers and sisters. Before all the modern arguments after the Enlightenment that divided the world (and our discourse) into this or that, one identity or the other, there was one church. The divisions of postmodern Christianity are worth talking about, maybe even worth getting emotional about, but they are not worth dividing up about.
  1. The RCC is a big tent and a lot of Catholics don’t know or follow all their laws and untenable beliefs, either. The Pope even has a novel veneration of Mary the Undoer of Knots that makes her more palatable. One of my spiritual directors was a Catholic priest; we did fine. Besides, the Anabaptists had and have some weird ideas and excesses, too. We have to work things out together, not get presumptuous about how right we are or cut people off because they seem abnormal to us.
  1. The RCC cannot claim universality under the pope; we are under Jesus. Catholic means “universal.” I am part of that church too — even the catechism grudgingly affirms that. That’s why we are trying out the idea of being multi/trans/ uberdenominational rather than just negatively acting nondenominational.
  1. The nuns in our region are really helping us out with our spiritual development. We have been so well taken care of by the sisters at Cranaleith and the Franciscan Spirituality Center we have to respect their faith.

One of the people who was doing theology with us last Monday went to Catholic school for his whole youth and knew almost nothing about the doctrines we were exploring. I get the feeling that many of you who got this far also did not know or care much about what I just enumerated. So why bother? Well, one of the other people at the meeting said they were going to pay attention to our “transhistorical” blog more because they realized that there is a lot of stuff influencing what the present church is like. Not knowing stuff, or pretending that history begins right now isn’t truthful enough. Finding a little pod of like-minded people and becoming impermeable with them is not loving enough.

Jesus the great disrupter of homeostasis

Doing Theology, Psychological growth, , , ,

These are some thoughts that have been developing in me ever since I studied Matthew 13 in preparation for our training on Saturday. Jesus keeps disrupting me with them. I hope he will bless you in the same way.

Jesus is an artful, courageous-but-loving disrupter of homeostasis.

The Lord’s goal is to help people, like us, who are prone to resisting change to keep changing in God’s direction. We’re working on being disrupted by Jesus so we can be  disruptive with Jesus in a world stuck in its ways.

Jesus has lovingly stirred me this year. He is artfully refocusing us all. The newness feels good.

The pearl of great price by Daniel Bonnell

Jesus comes to us breathing the air of eternity and moving with the rhythms of the Kingdom of God. As a result, He inevitably disrupts our sin-soaked sense of reality just by showing up and being himself.

When we meet Him, this “Pearl” of truth and love often seems like a shocking discovery.

“Again, the kingdom of heaven is like a merchant in search of fine pearls; on finding one pearl of great value, he went and sold all that he had and bought it. (Matthew 13:14-6)

“Why did I not see that Pearl before?” we ask.  We have reasons. Even though our spiritual lenses are foggy, the Ultimate Disruption to the fragile equilibrium we protect still comes to us like wind and moves us. We find Jesus to be of greater value than anything to which we are tied.

Sometimes we feel caught in a web, or writhing like a fish in a net, trying to move but surrounded by people who tie us up.

They judge us foolish, even irresponsible for selling out for the Pearl.

“Again, the kingdom of heaven is like a net that was thrown into the sea and caught fish of every kind; when it was full, they drew it ashore, sat down, and put the good into baskets but threw out the bad. So it will be at the end of the age. The angels will come out and separate the evil from the righteous and throw them into the furnace of fire, where there will be weeping and gnashing of teeth. (Matthew 13:47-50)

by Fiona French

We are surrounded by people who don’t “get it” about Jesus and feel threatened or bored by his demands. That’s not OK, but it is realistic. When the church brings in its net, it is a mixed catch.

I don’t think we are “ashore” yet. The Lord ended His story looking into the future. So things are not all sorted yet. I am sailing through time with a lot of God’s beloved, unfinished creatures. I am mixed up with people who resist and wonder why I’m trying not to resist with them. Soon the net will be full and brought to shore. Until then I’m in a mixed bag, fin to fin with “fish of every kind.” The final judge of what gets thrown out is God, not me.

Our new normal in the kingdom of God always has a bit of instability to it. For one thing, none of us is personally complete. For another, we are in a net with some bad fish, and everyone in the net is trying to get loose. For another, we are all on the way somewhere and the journey is not over.

The promise Jesus offers to those with ears to hear is that everything is happening in “the kingdom of heaven” and the mysteries of our time will be sorted by God in the end. I take heart in that promise when I resist not knowing what is coming next.

We have the stability of knowing our end and of knowing the One who will bring everything to its end. Ultimately, we have a great equilibrium which the world cannot offer. Even so, we have a hard time hanging on to our treasure.

The world nets people every day and sorts them out into its baskets. It is especially judgmental about people who judge it for doing that. If they are sorting you out, don’t stay their basket; they don’t have the right to keep you anywhere. Even if their latest law promises to make everything right, don’t let their judgments delude you.

Jesus asked them, “Have you understood all this?” They answered, “Yes.”  And he said to them, “Therefore every scribe who has been trained for the kingdom of heaven is like the master of a household who brings out of his treasure what is new and what is old.” When Jesus had finished these parables, he left that place. (Matthew 13:51-53)

A healthy homeostasis is anything but staying the same.

Healthy homeostasis is being a stable organism which allows newness in while retaining the necessary oldness.

With us, there is a constant movement in and out. There is a permeable “in” and a flexible “out,” like our cells work. Jesus gives a profound version of this truth. He says His kind of “scribe,” who knows all the new laws of the kingdom of God He is revealing, brings out the old and the new. They discern the treasure. The old is new and the new is old.

What these scribes understand is we are constantly being formed, yet constantly at home in the kingdom. People who are locked up in their past, who cling to the church of their 20’s, or who build walls around their country or children don’t “get” Jesus, like people did not recognize his true self in his own home town. Did the following scene get played out in you life somewhere along the way, yet?

Finally, He came to his hometown and began to teach the people in their synagogue, so that they were astounded and said, “Where did this man get this wisdom and these deeds of power?  Is not this the carpenter’s son? Is not his mother called Mary? And are not his brothers James and Joseph and Simon and Judas?  And are not all his sisters with us? Where then did this man get all this?”  And they took offense at him. But Jesus said to them, “Prophets are not without honor except in their own country and in their own house.”  And he did not do many deeds of power there, because of their unbelief. (Matthew 13:54-58).

polar bear in disrupted homeostasis
Nazarene clinging to their homeostasis?

Jesus the great disrupter of the homeostasis went home to Nazareth. They did not see him as a pearl. They judged him as some kind of “fish” they could understand, caught like them in the “net” they called home. If his deeds of power did not come from where they understood, “They must not be real.” If he came from that family system, “What makes him think he is anything but from that family system?” Their resistance quenched the Spirit.

Jesus followers are always working on meeting the status quo as change agents and always interested in feeling deeply at home in eternity, moving yet rooted. We are brave enough to be ourselves in Jesus. But we are always going to be coming up against the kind of resistance which keeps people in bondage and quells miracles. It is difficult, isn’t it?

How do you see the incident in Nazareth?  On the one hand, the writer definitely blames the people for their unbelief: “He did not do many deeds of power there, because of their unbelief.” He seems as frustrated as you might be about people who are poking you with the fin of their faithless ways. On the other hand, it is at least possible that Jesus did not do miracles in Nazareth because the questions the people were asking were the exact questions he needed to excite in them.

They didn’t need a miracle, he astonished them just by showing up as his true self.

“Where did this man get this wisdom and these deeds of power?“ That’s a good question. “What is this newness? Why do I feel this strange feeling? Why am I so irritated?”  They were going to get plenty of chances to see works of power, including a resurrection, but maybe, for now, their questions were leading them to seek for treasure and eventually see it right in their own home town.

The presence of Jesus disrupts us enough to dislodge us from our sin-soaked homeostasis. If we understand who he is and what he is talking about, then we can reconfigure around a new love and an eternal truth in the kingdom of  God. It is amazing how our frustrations with the past and our questions about the future combine to lead us to the kingdom of God.

What about justice? A few answers and one-liners.

Doing Theology, , , , ,

When we met to do some theology at the end of last month, The U.S. Social Forum was still winding down. It calls itself a “convergence driven by the understanding that people’s movements are what create social change….The goal is to map out action plans for a cohesive movement and organize to be on the offense against all forms of oppression.” We felt some solidarity, since our “doing theology” time  had the feeling of convergence, too; and being on the offense against oppression sounds like Jesus.

 

What’s more, we have been reignited, since last August, about the racism in the country and the ongoing injustice it causes. The Black Lives Matter movement has energized a lot of us. Several of us have been involved with the Philly Coalition for REAL Justice (racial, economic and legal) who demand justice through “policy work, direct action and community education.” It feels like a new environment these days and we want to think about it with Jesus. What about justice? What does God think about it and are we practically following the Lord’s lead?

 

So we did some theology about it. You can see some of our study on the previous blog post. When we say we “do theology” we mean we are mentalizing with God and his people. It is all about listening, but it is not social construction of reality; it is listening for the reality behind what we think we know, hearing the voice of God. In that we honor the Bible as the trusted basis for hearing God’s voice and we respect people who have done the work to understand the Bible. But we are not just parsing words, making laws, or arguing over theories. We are trying to figure out what to do and who to be. Doing theology is thinking and feeling along with God and letting my thinking and feeling conform to my truest, God-given self.

Knowing what to do often feels like an emergency. Right when we were advertising our meeting, the aftermath of a divorce caused some deep feelings of injustice among us! How should Circle of Hope respond to injustice? That is, how should we apply scripture and corporate wisdom, not just cobble together stray political philosophies? We had a few answers to that question:

  • We need to make reconciliation happen. We can start by laying down any sense of moral superiority when we begin.
  • We want to keep in mind that Jesus faced and faces the ultimate injustice. People laced with empire thinking and demands might find the Lord hard to identify with, but they need to do it.
  • Worship is a tangible way to make justice. As different movements have shown, the songs of justice give a place for the Spirit of God to move. So worship while making justice.
  • We need to remember who is the author of justice. The government, or whoever seizes the reins of power, will try to be god giving us justice. But Jesus is author. He is executed again in the body of Christ and creating what is right with us.
  • We need to stay inclusive and insert ourselves even where were are not normally welcome. Bring people in to the presence of God and prophecy and take the presence with us when we prophesy. Jesus will rise after wrestling with the root of injustice. We reflect that miracle.
  • It would be great to get everyone together to do something so notable that it was a sign of resurrection to the powers that deal death. We’ll keep trying and not be fatalistic. At the same time, a lot of little stuff, like we normally do, is also effective. When we need to all show up we do. But incrementally is also a way to work justice.
  • [Check out “generating justice…” in our proverbs]

We sometimes try to come up with one-liners to help us remember what we discovered. Here are a few that arose during our time together:

  • We need the Holy Spirit to act justly.
  • Cling to what is good as your center, your anchor.
  • When we create space for healing we loosen the oppressor’s grip.
  • Use power to lift others up.
  • The way we do justice might be more effective than accomplishing a goal.
  • There are levels of justice, but restorative justice is the goal. We’ll need empathy to go there.
  • Justice and mercy kiss. Love and compassion are bedrock for justice.
  • Develop empathy, not aggression.

Our times together are not meant to come up with the last word. But no doubt there are some first and last words in what we hear. How about adding some discernment of your own?

 

 

Romans Bible study on JUSTICE from Doing Theology

Doing Theology,

A month ago we had a “Doing Theology” time on JUSTICE. We had to think things over after being moved all year by the heartache and turmoil caused by police brutality and the protests about  systemic injustice that is poured out on African Americans, especially. This is one of two posts that attempt to sum up what we heard when we gathered to listen to God about justice. Hopefully, they will contribute to our ongoing dialogue.

To begin with, there is no justice without Jesus. We are all wrong. God graces us with “right” and the ability to bring things to right. We exercise His grace by the power of the Holy Spirit and it leads to justice. We demand justice from the powers-that-be from our place of safety in Christ, we don’t beg the powers to give us what is right as if they create it.

Jesus’ mission is to restore humanity and the whole creation. He envisions well‐being for people who are spiritually poor and people who are socially poor. As he walks among us, righteousness and justice mark the events of his days and nights. Jesus lives right and makes life right with and for others. If Jesus had offered a justice code (and it is dangerous to think he might have done this) it might have been centered around this idea: to love is to be just; to be just is to love. When we claim to follow Jesus, we are disciplined by the call to love like Jesus.

Justice is a concept with many meanings. It is too multi‐dimensional to be reduced to a single dictionary definition. It is summed up in the person of Jesus. It is also well-explored in the Bible. Romans 12-13 is a good place to see all the different aspects of how justice is worked out in one place. Modern people divide things up when they think. The Bible writers tend to mash things together because they are doing something personal, not conceptual. They are relating to wholeness, not particularity.

What follows is an attempt to sort out these two chapters according to ideas of justice that often aren’t thought of together, or are considered in competition with each other. Paul mashes them all up in his teaching masterpiece and helps us get a feel for how God feels and how God would like us to act.

This is by no means the final word about how to divide up these chapters, but it gives an idea of how Paul understands the levels and depths of how justice is understood and applied.

1) There is legal/courtroom justice. In democratic societies and many other cultures there is an assumption that “you get what you deserve.” Virtue is rewarded, evil is punished and criminals are brought to justice. They get their “just desserts” and are penalized according to the law as guilty offenders. The justice system holds court, and penalties are meted out to fit the crime.

    Romans 13:1-5 — Let everyone be subject to the governing authorities, for there is no authority except that which God has established. The authorities that exist have been established by God. Consequently, whoever rebels against the authority is rebelling against what God has instituted, and those who do so will bring judgment on themselves. For rulers hold no terror for those who do right, but for those who do wrong.         Do you want to be free from fear of the one in authority? Then do what is right and you will be commended. For the one in authority is God’s servant for your good. But if you do wrong, be afraid, for rulers do not bear the sword for no reason. They are God’s servants, agents of wrath to bring punishment on the wrongdoer. Therefore, it is necessary to submit to the authorities, not only because of possible punishment but also as a matter of conscience.

2) There is ethical/human‐rights justice: Ethical justice gives a different meaning to “you get what you deserve.” In the moral equation that links basic rights with being a human being, individuals are inherently worthy to receive benefits from their society. We should look for what is good and bring about justice.

     Romans 12:3-4 —For by the grace given me I say to every one of you: Do not think of yourself more highly than you ought, but rather think of yourself with sober judgment, in accordance with the faith God has distributed to each of you. For just as each of us has one body with many members, and these members do not all have the same function         12:14-18 — 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.          13:6-7 — This is also why you pay taxes, for the authorities are God’s servants, who give their full time to governing. Give to everyone what you owe them: If you owe taxes, pay taxes; if revenue, then revenue; if respect, then respect; if honor, then honor.

3) There is divine/God’s justice: God’s justice embraces measures of both legal and ethical justice. In some sense, people who disregard God’s laws of life and love get their “just desserts.” Selfishness eventually inflicts its own punishment. Unrestrained greed guarantees disdain and even revenge from those who are exploited. Deceit may lead to short‐term gain but guarantees long‐term pain.

God’s moral equation lifts life from the noble level of bestowing equal rights on all creation to the human experience of both loving and being loved. God’s vision for a just creation sees people in right relationships with each other. Love protects the vulnerable, and offers the right to fail and the freedom to begin again.

The ethic of love and the practice of “loving your neighbor as yourself” are at the root of God’s vision for a just creation. The tenacity of God’s love refuses to accept injustice. Because of God’s relentless hope, we don’t get what we deserve. Instead of being forever guilty we are granted forgiveness. We are invited to walk alongside Jesus who shows us how and empowers us how to live right and make life with others right.

Again, Jesus is justice and personally gives it. He is not subject to an abstract idea that humans have socially constructed. He says in John 8:15-16 — You judge by human standards; I pass judgment on no one. But if I do judge, my decisions are true, because I am not alone. I stand with the Father, who sent me.

     Romans 12:19-20 — 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.”          13:8-13 — Let no debt remain outstanding, except the continuing debt to love one another, for whoever loves others has fulfilled the law. The commandments, “You shall not commit adultery,” “You shall not murder,” “You shall not steal,” “You shall not covet,” and whatever other command there may be, are summed up in this one command: “Love your neighbor as yourself.” Love does no harm to a neighbor. Therefore love is the fulfillment of the law. And do this, understanding the present time: The hour has already come for you to wake up from your slumber, because our salvation is nearer now than when we first believed. The night is nearly over; the day is almost here. So let us put aside the deeds of darkness and put on the armor of light. Let us behave decently, as in the daytime, not in carousing and drunkenness, not in sexual immorality and debauchery, not in dissension and jealousy.

Katarina Thorsen

4) There is spiritual transformation or restorative justice. When God’s people get it right, they bring a distinctive contribution to the justice table. Even though followers of Jesus do not have sole access to human virtue or an exclusive claim on being principled people, they have two advantages: Christians have revelation to help them discern God’s will and ways for themselves and others; and they have Jesus with them in Spirit and in history to demonstrate what humans can be.

Followers of Jesus will never duplicate the full beauty and wisdom of Jesus. But their faith points them in the right direction. They bring the Spirit of God with them. The understanding they gain from the Bible and their relationship with God’s Spirit can enable them to translate their convictions into compassionate behavior that serves the eternal interests of others.

Circumstances will always influence the responses of God’s people. But personal concerns, self‐interest and material gain will not have the final word. Christians will champion the marginalized and be driven by the ethic of love. Right relationships will rule the day. Love will prevail. Justice will trump injustice. Reconciliation and restoration will be the goal. Gently, but prophetically, Christians will bring their confidence, born of being forgiven and renewed, to the table. Power‐brokers who have a vision for a just social order will welcome the participation of people of faith, or they will face their relentless conviction and hope.

     Romans 12:1-2 Therefore, I urge you, brothers and sisters, in view of God’s mercy, to offer your bodies as a living sacrifice, holy and pleasing to God—this is your true and proper worship. Do not conform to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will.         12:9-13 — Love must be sincere. Hate what is evil; cling to what is good. Be devoted to one another in love. Honor one another above yourselves. Never be lacking in zeal, but keep your spiritual fervor, serving the Lord. Be joyful in hope, patient in affliction,  faithful in prayer. Share with the Lord’s people who are in need. Practice hospitality.          12:21 — Do not be overcome by evil, but overcome evil with good.          13:14 — Clothe yourselves with the Lord Jesus Christ, and do not think about how to gratify the desires of the flesh.

Justice is at play on many levels. People are able to grasp what justice means at many levels of personal and spiritual development. Some of us may devote ourselves to the most basic idea on the level first mentioned. But as a whole, we are determined to reveal God’s justice on the deeper, world-changing level listed last.

This Bible study helps us mentalize with God so we can think and feel more about what we can do to restore creation with the Creator. There will be more about that next time as I offer a few of the things our session collected for us to use.

Awkward: Did you stop reading the Bible Jenna Hamilton?

Doing Theology, Film/TV, , , ,

I have been watching MTV for 34 years. (My devotion will not help the network’s pursuit of the 12-34-year-olds it targets). I watch it:

  • Because I am regularly entertained — like by my latest TV-binge Awkward,
  • I want to know what the youth of the nation are being fed instead of the Bible.

How many of the youth MTV is still feeding is under dispute. The network has been recently punished in the cable ratings — down 29 percent in 2015. But their Facebook fan base is 48 million compared to Fox News’ 10 million and Fox has a much bigger cable rating number. It is hard to measure what people are doing on their phones and computers. But it looks like they consume a lot of MTV.

THAT GIRL STILLS MTV LAUREN IUNGERICH
What made Jenna “that girl.”

MTV is not kind to Christians, most of the time, although one or two did come off relatively well on Real World, back in the day. In Awkward, the Christian girl has a closeted gay dad, a judgmental mom and is consistently stupid and fearful. But then the outlook of teens on Awkward is not kind to most people and sees most adults as especially useless. As far as these MTV teens are concerned, what is important is not being awkward, succeeding at something, and fitting in – and having sex. For instance, Jenna Hamilton, the lead character, has an unusual opportunity to have her first sexual experience with her impossible crush, Matty, and then finds out he wants to keep their relationship a secret because she is so uncool. She thinks: “With my v-card safely tucked away in his back pocket….he hit me with ‘but nobody can know that I like you.’ So…I was still Jenna Hamilton.”

So how does one get into a dialogue about the Bible with Jenna Hamilton? Just asking that sounds sort of uncool, right? Is she and all her friends fully plugged in and not listening outside their cocoon? Are they hypervigilant against anyone telling them that anything but what they feel might be relevant? Are all adults useless? I have a lot of questions that, well, make me feel awkward. Especially when I want to talk about the Bible, does that make me even more useless, like that Christian girl on Awkward? I probably am a Barney (a dork, a nerd boy, or a goober; guys with whom you don’t want to be seen with in public — there is a wiki).

I have to ask the question, however, since it might be true that MTV and all her media sisters have become more of a Bible than the Bible for many 12-34 year olds! MTV, in particular, is certainly a postmodern propaganda machine. You could say it is just channeling the zeitgeist and selling it back to kids. But it is also creating it and codifying it without an actual dialogue with what is being replaced (and what is being mocked to death, like opposing views were treated in high school).

Yes, this could have been resisted.

I can see why Jenna may have stopped reading the Bible. There are a lot of good reasons. For instance:

  • Christians got sucked into the Enlightenment/modern paradigm and all their teaching got boiled down to extra-biblical, “scientific-like” principles. (But not all Christians did that, Jenna!)
  • People, in general, are decoupled from their own history. They really do think they have no choice but to make it all up as they go along. If someone (like the Bible writers) tell them what to do they are instantly resentful.
  • Likewise, “science” supposedly says that 90% of what we are is hardwired. So finding your label is inevitable. You can fight it, but “it is what it is.”  So all the talk about choice and miracle in the Bible seems impossible.
  • The biggest reason to not read the Bible, of course, is the absence of the supernatural in the everyday life of most people. The teachers for the last 50 years have made sure that “nature” is free of God. Science cannot be tainted with the unmeasurable, so everything is now subject to the oversight of materialism. The Bible assumes that God and creation are intertwined, so reading the Bible can seem quite a leap, unless it becomes another story, like Awkward.

Did you stop reading the Bible for some of the same reasons?

It is kind of easy to never be too serious about much more than who will have sex with you, or not. Like this preview for an episode of Awkward: “Having survived the title of ‘that girl’ by the skin of her teeth last season, Jenna once again risks the label now that a former schoolyard indiscretion may have been caught on tape. ‘The Sanctuary’ [sic] behind the bleachers at Palos Hills High seems like it’s anything but in the upcoming episode of “Awkward,” and Jenna is determined to get to the bottom of things before Jake finds out about her fling-plus with Matty.” Yes, I saw that episode. I admit I was entertained. Even more, I was enlightened. Somebody channeled what was going on in the world and made a little chapter of the ongoing video bible they are writing. Who knows how many people interpreted it as inspired?

Practical thinking about drugs

Doing Theology, Psychological growth, , , ,

The wisdom or rightness of whatever we are doing depends primarily upon our motivation or purpose for doing it. “Why?” and “what for?” make a difference. Jesus followers know why they are alive and what to live for.

The Apostle Paul masterfully helps us with our decision making about activities that could “go either way” in several of his letters — “Is this action wise or right?” For instance, in his day there was a debate about what to do with food that comes from the temple “store” after having been sacrificed to idols. He writes:

The one who eats everything must not treat with contempt the one who does not, and the one who does not eat everything must not judge the one who does, for God has accepted them. Who are you to judge someone else’s servant? To their own master, servants stand or fall. And they will stand, for the Lord is able to make them stand.

One person considers one day more sacred than another; another considers every day alike. Each of them should be fully convinced in their own mind. Whoever regards one day as special does so to the Lord. Whoever eats meat does so to the Lord, for they give thanks to God; and whoever abstains does so to the Lord and gives thanks to God. For none of us lives for ourselves alone, and none of us dies for ourselves alone. If we live, we live for the Lord; and if we die, we die for the Lord. So, whether we live or die, we belong to the Lord. For this very reason, Christ died and returned to life so that he might be the Lord of both the dead and the living. (Romans 14:3-9)

We may not have a similar circumstance in our own time (although some people think eating genetically modified foods might be something sacrificed to a corporation). But lately we have had the debate about ingesting drugs of various kinds; there is a parallel. This is the second half [previous post] of some thoughts we explored in our last “Doing Theology” time; Paul is a good guide to questions we have to keep asking.

This might be a question more suitable to what we are discerning:

Is it right or wrong to drink and glass of wine or smoke a joint?

The Bible seems to teach it depends — who is doing it, where and when? For myself, I rarely drink any alcohol in public and usually don’t serve it  because I am aware that some people should never drink any alcohol and I am in solidarity with them. In his argument about eating temple meat, Paul, likewise, says that even though he feels free to eat whatever he chooses, he abstains when he is around people who are against eating such things because he doesn’t need to do anything — especially if it causes someone to stumble over a debatable matter. He has enough confidence in his freedom not to need to exercise it just to prove he has it. His argument (above) easily applies to most ampliative drugs, since they are unnecessary.

More important to most of us is this question:

Are you using drugs to enjoy the gifts of God to the glory of God and to edify the body? Or are you trying to escape or numb pain? Is your drug use about God and others or just about you?

An ampliative or therapeutic drug is just a substance. It can (at least many drugs can) be used for good or it can be used sinfully or ignorantly. Instead of its potential good impact, it could have unintended or sin-ridden consequences. Like anything, it can take on meanings beyond what it is and have undue influence. Whether you use a drug or not, if Jesus is Lord and extending his kingdom motivates you, then you will be able to work things out – God has accepted you even if you have an alternative approach to someone else’s, or you interpret your needs differently, or even if you are just plain wrong at this moment.

You could use a drug and think “nothing can touch me. I am free and strong!” Or you could use a drug in fear, to escape what you should be facing. You could use a drug and feel holier than everyone else. Or you could not use a drug you need and be a big detriment to everyone who has to make up for how badly you behave. You could use a drug ignorantly or rebelliously and become addicted.

We’ll have to work it out.

How does one decide about using therapeutic drugs or attempting to use ampliative drugs therapeutically?

Here are some important questions to ask on the way to answering that question:

  1. Are you avoiding the hard questions that the drugs might help you avoid?
  2. Will the drug/medication aid your maturity or will it numb the process or even blind you to it?
  3. Are you praying things through or is the drug your refuge?
  4. Do you have friends and therapists to talk to or does the drug help you avoid scary relationships?
  5. Is taking the drug/medication an expression of faith and service or is it running and numbing? Conversely is refusing to take it relying on yourself instead of humbly admitting your need?
  6. Will not using the drug/medication build up or tear down the body?

Questions that help do theology from where you are starting:

How are you presently using drugs of all kinds?

Have you or your loved ones (friends or family) ever been prescribed or used drugs to their detriment? What happened?

What are the most important parts of this dialogue so far for your future health and the future health of Circle of Hope?

What is God telling you about using ampliative or therapeutic drugs?

Here are some “one-liners” we collected at the end of our Doing Theology time. These are not ‘last words,” just the wisdom some people were willing to offer:

  • Talking about drug use more lets everything that might be suppressed get out into the light. Not talking can leave us lost in feeling defective.
  • As a church, it is better to be known as a fertile ground for recovery than as a place where one is free to party.
  • Peer pressure is a big thing in a community. It runs things. We need to remember that what we do influences others.
  • Drinking wine could be joyful if Jesus is behind it. He obviously thought so.
  • We should handle substances relationally, not legally. Our sin addiction keeps us isolated and prone to cutting people off.
  • Avoidance is part of humanity. The Zoloft user could easily tell the alcoholic to get the speck of sawdust out of his eye while she has a plank of dependency in her own.
  • Jesus can transcend the space of our deepest suffering, dependent on a drug or not. We yearn for transformation.
  • Suspicion of one’s personal capacity is warranted. None of us is all that self aware. None of us is capable of competing with the billions  of dollars spent to get us to use unnecessary drugs.
  • The body  of Christ is useful in all healing processes. Just learning how to be the body is healing. The therapeutic dyad central to psychotherapy amplifies this truth.
  • Where does my necessary suffering end and unnecessary begin? I cause a lot of my own suffering. We all need the mirror.
  • Getting connected to something beautiful usually starts before sobriety.
  • How do we get to the place where we can ask the question: “Show me how I work so I can be healed?”
  • Rationalization and spiritualization are enemies of transformation.

What about drugs? Some background for doing theology.

Doing Theology, , , , ,

When we are doing theology we are mentalizing with God and his people. We are not working on the social construction of reality; we are listening for the reality behind what we think we know — the voice of God. In that process we honor the Bible as the trusted basis for hearing from God and we respect people who have done the work to understand the Bible. But we are not just parsing words, making laws, or arguing over theories. We are trying to figure out who to be and what to do. Doing theology is thinking and feeling along with God and conforming one’s thinking and feeling to his or her truest self.

About a month ago we decided to do some theology about drugs. The situation in the United States is so drug-induced that it caused a government report: Epidemic: Responding to America’s Prescription Drug Abuse.  The solutions in the report did not do theology, of course, and they came up with the typical solutions of the the day: education, tracking and monitoring, proper medical disposal, and enforcement. All these solutions will be hard to implement, since drugs, legal and illegal, are a huge business in the United States.

Philadelphia is deeply connected to the drug industry, even historically.  When George Washington lived at 5th and Market he wrote to his gardener at Mt. Vernon, “Make the most of the Indian hemp seed, and sow it everywhere.” He and Thomas Jefferson traded herbal blends for their pipes. A recent Philadelphia Magazine highlighted how pot is coming. Recently the city recently decriminalized pot. There is now a $25 fine for possession of under an ounce and a $100 fine for smoking in public. And police are instructed not to arrest anyone with under an ounce.  People are lined up to help us become Colorado — let marijuana be legal and cash in.

There is a theological framework for why this subject is important.

What are drugs?

Drugs are not a malevolent force against which we should war. They are not the disease of the users who should be scapegoated. They are chemical substances that, when taken into the human body through ingestion, injection or some other means, modify one or more of the capacities of the body for either ampliative or therapeutic purposes and not for feeding or nourishing the body.

The history of drug use in the modern western world tracks the development that has ended up in our consumer economies. Just before the twentieth century, regulation of drugs by taxation changed to prohibition and criminalization of their use and distribution. Some of the factors leading to this were 1) industrial workers needed more presence of mind than agricultural, 2) governments thought drugs would sap the country’s fitness for war, 3) most drugs came from the southern hemisphere so there were racists fears about foreigners corrupting the young, 4) science discovered more about how bad various drugs could be, 5) Christians and socialist thought they were morally corrosive and made people poor. People are still having these debates.

What is thinking about drugs that might be contrary to revelation?

  • Drugs are a form of technology

They can make body an object of manipulation. The body can be seen as separate from a whole person, just a machine to manipulate.

  • Drugs are used to “progress” out of what is viewed as the tyrannous imposition of creation.

These days people tend to think technology will make everything better. We don’t like physical or psychological pain, so we employ new drug technology to get rid of it. The drugs circumvent what is built into our bodies to order our lives in relation to the world around us and to time. For instance, if I am tired and have a headache I probably need rest, not coffee or an aspirin. Rather than smoking weed to go to sleep, I might need to start exercising and stop watching the blue screen late at night.

  • Power: Drugs are a means by which one manipulates the body according to their will.

As a result of the philosophy of power, there is a big concern over the addict who is out of control and dependent. If one does not have power over oneself it undermines the whole philosophy on which western society is running. Marx highlighted this call for power when he called religion the opiate of the people. It is ironic, of course, that society as a whole is increasingly dependent on drugs.

  • Freedom: Drugs are a consumable that satisfies one’s needs and desires and frees one from suffering.

Ampliative drugs, in particular, are seen as freedom, even rebellion. It is ironic that they are in total conformity to the heart of present western culture. People have become engineers of experiences (maybe with their own meth lab). They don’t waste time waiting to bump into something good in creation, they make it at home. One author calls weekend party animals “bureaucrats of fun,“ administering their enjoyment like a nurse setting a med schedule.  The society thinks taking drugs is a moral imperative: they are a valuable technology through which we can manage and manufacture a better, more fulfilling life.  It must be added that they are also the ultimate consumer product: geared for maximum impact and instantly obsolete, used up – and they are easy: no need for training, travel or time. A good rebellion against “the man” would more likely be never using ampliative drugs, in particular.

I will follow this up soon with some practical advice for thinking about how to use drugs along with some of the thinking of the group we gathered for doing theology.