Friday, October 9, 2015

Forgiveness

"To believe we are forgiven is probably one of the most challenging spiritual battles we have to face. Somehow we cannot let go of our self-rejection, somehow we cling to our guilt, somehow we seem to find a strange kind of security in low self-esteem, as if accepting forgiveness fully would call us to a new and ominous task we are afraid to accept. Resistance is an essential element of peacemaking, and the no of the resisters must go all the way to the inner reaches of their own hearts to confront the deadly powers of self-hate. I often think that I am such a hesitant peacemaker because I still have not accepted myself as a forgiven person, a person who has nothing to fear and is truly free to speak the truth and proclaim the kingdom of peace. It sometimes seems to me that the demonic forces of evil and death want to seduce me into believing that I do not deserve the peace I am working for."
Henri Nouwen, “Saying No to Death.” In Peace is the Way: Writings on Nonviolence from the Fellowship of Reconciliation.

Thursday, October 8, 2015

Jesus and Maleness

I’m about 3 paragraphs into a feminist critique of praying in the name of Jesus and this is what I want to say:

Many churches have historically derived qualitative meaning from the maleness of Jesus and used their patriarchal interpretation to oppress women.  I can respect and appreciate the reality and memory of religion’s historical use of males and the priority of value given to stereotypes of maleness, but I have trouble seeing Jesus’ maleness as remotely relevant.  

In invoking Jesus’ name, do we invoke “masculine values” (whatever that means)?  I think not.  I think we invoke his ministry… a ministry about loving God and neighbor, purity but never legalism above good, concern for the poor and marginalized… nothing about gender.  In viewing Jesus’ maleness qualitatively, even in giving it thought, do we label gender norms?  Do we say: “this is maleness!” and therefore define gender and give it subjective meaning that may offend people of that gender (or not of it)?

 Should we do that?  

I think mention or valuing of Jesus as male is inherently projection of our own cultural values and norms onto a person and place different than our own and onto a ministry which had little to say about gender other than instances wherein he displays a counter-cultural perception of gender norms.  Therefore to project gender stereotypes onto Christ is a disservice to the spirit of his ministry.

So that’s what I think about that.

Women in Preaching

"…The highest form of development for women is when the self is brought fully into relationship with others, resulting in honest dialogue. Such dialogue arises from an emerging sense of self-value and self-esteem. It provides space for the self to be affirmed as a worthy partner in conversation."
— Mary Donovan Turner and Mary Lin Hudson, Saved from Silence: Finding Women’s Voice in Preaching (Lucas Park Books, 2014), 16.

Wednesday, October 7, 2015

The Road to Character: Daniel's Friends Take Some Heat

Since this particular "installment" of the sermon series used a skit, there is no particular scripture to link to.  This is also Family Worship, so the sermon is accessible to a younger audience.  Next week is my sermon!

Sermon:  Daniel's Friends Take Some Heat.  By Rev. Dr. Penny Nixon, delivered at the Congregational Church of San Mateo on October 4, 2015.


Pope Francis

"
You see that the love [the Apostle] John speaks of is not the love of soap operas! No, it is something else. Christian love has a particular quality: concreteness. Christian love is concrete. Jesus Himself, when He speaks of love, speaks to us about concrete things: feeding the hungry, visiting the sick, and many concrete things. Love is concrete… .
And when this concreteness is not there, you can live a Christianity of illusions, because you don’t understand where the centre of Jesus’ message is. This love does not arrive at concrete being: it is a love of illusions, like the illusions the disciples had when, looking at Jesus, they thought He was a ghost.
"
Pope Francis, from today’s homily (via qcq)

THIS.  THIS RIGHT HERE.  Your nice thoughts aren’t saving you any more than they are saving starving children.  DO SOMETHING WITH YOUR LIFE.  If you believe in God and Jesus’ ministry, then ACT LIKE IT.  Jesus fed the hungry and healed the sick.  Stop getting mad at gay people for being gay and act like your religion is more than a reason for your moral superiority.

Tuesday, October 6, 2015

Jessica Williams

Jon Stewart and Jessica Williams discussed catcalling on last night’s Daily Show. Click here to watch.

Process Cosmology

"The waters wear a dark face: we are mirrored mysteriously back to ourselves, deformed and aswirl. We are out of our depths. Faith does not mean “you can be anything you want to be.” The world is not your oyster. It is your ocean."
— Catherine Keller, On the Mystery: Discerning Divinity in Process (Minneapolis, MN: Fortress Press, 2008), 66.

Yes

"But the divinity of the truly divine God is to be displayed neither in a display of magic by Jesus or his heavenly Father, nor in the secret hope that the Father is going to square the accounts for him in an afterlife and give these Roman soldiers their comeuppance in the world to come. The divinity is rather that his very death and humiliation rise up in protest against the world, rise up above power…"
— John D. Caputo

Hey Kids, Maybe Don't Call People Heretics

Hey so I just saw someone throw out the word “heretic” in a way that sort of offended me.  

I claim “heretic.” My worldview is fairly different from most of the people I know who like to claim the title “Christian.”  I feel, however, that folks should not call OTHER people that word.  If I want to tell you I’m a heretic and explain my belief system, that’s cool.  If YOU are going to tell me that I’m a heretic by virtue of whatever belief or because I’m Protestant (or because anyone’s not what you’re considering “orthodox”), then you are throwing around hurtful words.  People have bee told since the 200s that because their views didn’t reflect a powerful majority that they were damaging to the Christian movement and that their voices could be violently destroyed.

My name’s Joliene.  I am a panentheistic Christian with a low Christology and from a low church, Protestant tradition.  My community is noncreedal and I love that because no self-righteous individual at my church can call me a heretic.  I don’t believe in resurrection or trinity beyond metaphor, Heaven or Hell, the infallibility of the Bible, the authority of the Pope or any other dude-in-a-robe, and while I believe that Jesus was a unique person whose ministry has profoundly changed my life and expanded my thinking, I don’t think he was made of more “God stuff” than you or me.  I don’t believe in a virgin birth, transubstatiation, or that baptism, Eucharist, nor confession are required for salvation.  In fact, I think salvation language is bankrupt.

It is entirely likely that we think differently about these things and I intend to respect and value the way that different cosmologies are meaningful to different people.  

If you're in one of those high church traditions that are fond of dogma and doctrine, don’t call me a heretic.  This tradition is just as much mine as it is yours.

Catherine Keller

"Theology that does not attend to the fecund multiplicity, porosity, and shiftiness of its sources and modes of reasoning can only succeed at aversion and an arrogant narrowness of spirit, neither of which are sufficient to the actual complexity of the world."
— Catherine Keller and Laurel Schneider, eds., Polydoxy: Theology of Multiplicity and Relation (New York: Routledge, 2010), p.20.

150 CE

spinachandmushrooms:

ca. 55-135 CE #mdiv #seminary

Monday, October 5, 2015

The Road to Character: Joseph Rises Above His Dreams

Read: Still I Rise by Maya Angelou

Listen:  Joseph Rises Above His Dreams, sermon by Rev. Dr. Penny Nixon at Congregational Church of San Mateo on September 27, 2015

My blog reflection:

Yesterday we continued Joseph’s story and watched him climb up the “U-Curve” or “parabola” of his continuing narrative. When we left Joseph the week before, he was in a pit, both literally and metaphorically. He found himself in one of his life’s low points, forced to consider his trajectory. Hopefully the stories of our own lives are a bit less dramatic than Joseph’s, but no matter how grand or small our narratives are, most of us can identify with the story. Life brings hardships our way… and sometimes we are culpable. As Penny pointed out, though, the things that nearly destroy us are often the things that save us. Such experiences often build strength that we carry onto our next challenge. Sometimes we need to feel like we have failed in order to develop further.
When Penny talked about the song she sang as a child (about being a weed in God’s garden), it was obvious to most of us that we needn’t develop an extreme response to our own human failings. None of us should go through life feeling like a blemish on the face of God. However, I think much of society’s reaction to this “beating-down” kind of religion has been equally extreme. I’m reminded of my nephew’s middle school promotion ceremony, at which every student received an award regardless of their accomplishments or lack thereof. While no 5-year-old should be told they’re a weed, it seems irresponsible to celebrate academic mediocrity and to validate laziness. I think David Brooks is calling us to a middle path: humility, which he articulates as “radical self-awareness from a distance.” Self-awareness doesn’t require us to beat ourselves up for sins we don’t have, nor does it celebrate mediocrity. Humility isn’t obsession with our flaws, but honesty with them in a way that allows us to see ourselves as part of the web of humanity. We can reject obsession with sin without thinking we are exempt from it. Adam and Eve’s story may be one of original blessing, but they were still capable of failing.
Developing our characters is hard work that for many of us, requires an experience that may parallel that of Joseph. A strong character requires more than the vague morality that society often sells us. Penny suggested that working on your moral core can be like working on your physical core (like at the gym). Holding a plank pose might look easy, but it’s not. True moral strength requires us to confront our low places, humble ourselves, and operate with a sense of radical self-honesty, which can be very hard work. As Penny used the metaphor of the plank exercise at the gym, I thought of how I eliminated that very exercise from my own home workout-- it was too hard! While I can forgive myself for deciding that my physical strength is not a “core” (ha?) value, I had to extend that metaphor. In what ways might I be giving up on moral strength? As much as enduring the discomfort of exercise has its rewards, so does enduring self-criticism. Am I trying to improve myself, or am I allowing my faults to go unchecked? When someone tells me I’m being difficult or suggests ways I might improve, am I willing to hear it, or do I respond defensively? When I feel badly about something I’ve done or the way I said something, do I confront those feelings within myself, or do I brush them off and “not let them get me down”? Am I being honest with myself, or trying to protect my ego?
Joseph, ultimately, owns his strengths and uses them for great good, but he was only able to do so because he confronted his misuse of such strengths and the ways that he used them to build up his ego. By the end of his story, he wasn’t using his talents to leverage his position in his family, but to help his family and the nation. I hope to return to his story to remind myself of the perseverance necessary for developing character.

Saturday, October 3, 2015

Preach

spinachandmushrooms:

Amen. Charles Adams, “Faith Critiques Faith: Isaiah 58:6-9” in Power in the Pulpit: How America’s Most Effective Black Preachers Prepare Their Sermons, ed. Cleophus J. Larue (Louisville: WJKP) 2002, 18-28. #preach #mdiv

Charles Adams, "Faith Critiques Faith: Isaiah 58:6-9" in Power in the Pulpit: How America's Most Effective Black Preachers Prepare Their Sermons, ed. Cleophus J. Larue (Louisville: WJKP) 2002, 18-28.

Thursday, October 1, 2015

Scotosis

"Scotosis results when the intellectual censorship function, which usually operates in a good and constructive manner to select elements to give us insight, goes awry. In aberrant fashion this censorship function works to repress new questions in order to prevent the emergence of unwanted insight."
— Elizabeth A. Johnson, She Who Is: the Mystery of God in Feminist Theological Discourse, 10th ed. (New York: The Crossroad Publishing Company, 2002), 13 - 14.