bLOGOS

WHAT IS bLOGOS?

The Ekklesia Project “bLogos” seeks to bring together relevant theological commentary from our contributing editors and from the wider electronic world.  It regularly reflects on the news of the day from an EP perspective, asking what the news we are offered might look like from an angle that is God-centered, church-centered, peace-centered and political.  In so doing, we hope that our commentary helps members of the church to think more critically and theologically, and to see daily events and ideas in new ways.

And we invite you who read to join the conversation by leaving a comment on our posts.

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The Quality of Mercy

Fifteenth Sunday after Pentecost
Twenty-fifth Sunday in Ordinary Time

Exodus 16:2-15 OR Jonah 3:10-4:11
Philippians 1:21-30
Matthew 20:1-16

There are Sundays when it seems that God simply can’t catch a break. In one Old Testament reading, the people of God grumble and complain because they don’t have enough; they are worried about where their next meal will come from; they do not believe that Moses or God can provide; they are uncomfortable with having to rely on God.

Alternatively, if you opt for the reading from Jonah, God gets slammed by Jonah for being merciful to the Ninevites; for treating them better than they deserve; for being steadfast in love: Complaints for not providing enough, complaints for providing too much. Jonah is probably tied more directly to the gospel reading, but before that, we should talk about Paul.

From the depths of a Roman prison Paul writes to his friends in Philippi. His friends are under some pressure from hostile forces because of their faith in Christ. Later in the epistle he worries that this hostility may lead them to start grumbling against God and each other. He subtly notes that this is not the first time that that people of God had “grumbled,” and he urges them to avoid this (Phil 2:12-14).

Grumbling, however, is not Paul’s primary focus. The thing he is most concerned with, the thing is asks them to do first and foremost is this: “Order your life together in a manner worthy of the gospel of Christ” (1:27). Paul’s plea is not directed to individuals, but to a whole community. Ordering a community’s life together is, at its most basic level, the work of politics. The politics Paul urges on the Philippians is one that is worthy of the gospel of Christ. Read more

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Forgiven to Forgive

Fourteenth Sunday after Pentecost

Matthew 18:21-35

American culture has bastardized forgiveness into a self-serving tool. For proof, look no further than the Mayo Clinic website or a personal favorite, wikiHow Comparable to its detailed instructions on how to train for a 5k or get rid of a pimple, Wiki provides a 12-step prescription on “How to Forgive,” complete with additional tips and warnings like “forgiveness is hard!” These sites, in addition to others of the self-help variety, commonly extol using forgiveness as a way to better your own physical and emotional health, with the bonus of decreasing stress and potentially increasing your life span. Forgiveness is 100% about you.

This week’s parable in Matthew offers a corrective to this stunted understanding of forgiveness. We first learn, per Jesus, that we have an obligation to extend forgiveness – or release someone from the metaphorical debt they owe you – essentially without limit. The parable also makes clear that we forgive even small slights, because we have already been forgiven a debt that we could never repay. Our ability to forgive is a reflection of and witness to God’s forgiveness of us. Finally, even though it is expected of us, the gesture has to be genuine – “from your heart” (18:35). Read more

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Minding Our Own Business

Thirteenth Sunday after Pentecost
Twenty-third Sunday in Ordinary Time

Ezekiel 33:7-17
Psalm 119
Romans 13:8-14
Matthew 18:15-20

The students whose work I evaluate would probably disagree, but it’s my disposition, both by nature and upbringing, to be averse to conflict. The very thought of confrontation puts me ill at ease, and I will go out of my way to avoid saying or doing anything that might hurt another’s feelings or create an unhappy tension between us. I am far too captive to and dependent upon the esteem of others. I want not just to be respected, but liked – by just about everyone.

My past is strewn with occasions where I allowed another’s offense against me or someone else to slide simply because I didn’t care to suffer the discomfort of confronting them. Imagine my consternation, then, when I read this week’s lectionary texts, two of which address in a disturbingly direct manner not just the importance, but the absolute necessity of confronting and speaking truthfully to wrongdoers. Both are absolutely clear about what is at stake: compassionate truth telling is often nothing less than a matter of life and death. Read more

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Life Threatening

Twelfth Sunday after Pentecost

Exodus 3:1-15
Romans 12:9-21
Matthew 16:21-28

The news story reported that the injuries of the accident victims were “serious but not life threatening.”  It struck me that in addition to being a welcome medical diagnosis, that phrase is also a not-so-welcome description of a very prevalent misunderstanding of discipleship.  Serious, earnest, studious?  Certainly.  But life threatening?  That’s just not in our frame of reference.

So what of Jesus’ words about crosses and losing our lives?  The usual reading strategy, most often unspoken, is to assume that Jesus was “a special case,” or that the things Jesus speaks of in this week’s Gospel passage are either historical relics or are addressed to those who live “way over there” in uncivilized places where fanatics run crazy.  Put this interpretation of the Gospel passage with an Epistle reading for the week that one commentary calls “a miscellany of moral exhortations,” and you have a nice little collection of texts suitable for a Sunday in the long sleepy stretch of Ordinary Time.

Craig Hovey will have none of that.  He writes profoundly in To Share in the Body: A Theology of Martyrdom for Today’s Church that every church is meant to be a martyr-church even though not every Christian’s witness will be a martyr-witness.  The witness of the martyrs “is not only the business of a select few but the shape of the body in which all Christians share” (14).  Hovey argues that since no Christian can know whether she will be killed for her faith until the actual moment of death, martyrdom is an open possibility for every Christian.  If we assume that “we” are not a martyr-church, he charges, “we have ceased to live with a proper and appropriate antagonism to the world in attempts to preclude the possibility that we might die the death of Christ,” thus securing “our own fates as nonmartyrs” (18). Read more

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The Self Under Attack

Eleventh Sunday after Pentecost

Exodus 1:8-2:10 OR Isaiah 51:1-6
Psalm 124
Romans 12:1-8
Matthew 16:13-20

We live in times of anxiety about identity. Philosopher Charles Taylor suggests that modern people are especially pressed to play some active role in determining who we are. We construct our identities not only in conversation with others, though this is an important part of the process. We are also involved in a “self-conversation,” as the story of our lives will often be an uneasy weaving of various threads. These threads are born out of the transitions of our attachments and allegiances over time. Moreover, some new threads will be defined by overcoming earlier ones—i.e., the new, fit, and productive me supersedes the lazy couch potato.

How these threads remain together may itself be an important moral task, a task of proper story construction, or integrity. We face a great temptation to protect our identities against attack. It’s a strange war we wage when fighting for our identities, for we project outward a war raging within. It is difficult to locate one’s enemies in such confusion. For instance, I was raised in a Catholic church, a tradition from which I was in a sense orphaned (or, at least, put up for foster care). Later on, I was taken in by a Protestant community. How do I narrate that story? Dark to light? We are tempted, even here, to do violence to ourselves. Read more

Tilling and Keeping: A Report on Gathering 2014

In July we gathered to explore our call to “till and keep” the very good creation of God. Over 140 participants gathered in Chicago, traveling from California to New York.  There were a record number of first timers at the gathering this year—new friends that we hope will continue to join us. 

Our three plenary speakers guided our conversations at the gathering.  First was Norman Wirzba, who renewed our understanding of the very good creation and called us away from the language of “nature” that obscures our view of a world to which God has already given value.  Second, was Ched Myers who called us to learn our watersheds and place our discipleship within our local ecosystems. Third, we heard from Philip Bess who led us through an exploration of how we might imagine a city such as Chicago or the space of a church campus as a more human scaled and ecological space.  In addition to our plenary speakers we had a number of excellent workshops exploring climate conversations in the church, green burials, poetry, local activism, and craft.

As always worship was at the core of our time together.  We were led skillfully in music by David Butzu and heard powerful preaching from Jesse Shuman Larkins, Sally Youngquist, and Jim McCoy.  Debra Dean Murphy and Sharon Huey created beautiful liturgies that facilitated our common prayer and worship.

There were several new elements at the gathering this year.  Key among them was a film festival.  The festival kicked off Thursday night with a showing of an episode of the Showtime documentary series “Years of Living Dangerously” followed by a Q&A with Anna Jane Joyner, a preacher’s daughter turned climate activist who was featured in the episode.  On Friday, after enjoying a meal featuring a variety of locally grown and organic foods, we watched ten films submitted from a variety of communities from Christian colleges to churches.  Members of each community were on hand to personally share about the practices shown in the films.

Once again our time together served as a renewal of subversive friendships new and old.  We hope that the practices and reflections shared this year will bear fruit in the individual communities of all those who gathered.  To that end the audio from the workshops and plenaries is posted online.  There will also soon be a page featuring selections from the film festival and a pamphlet reflecting on creation care practices in the coming months.

Airbnb, Hospitality, and the Gift Economy

Chi-Ming Chien, EP board member and blogger, examines the tension between the economy we live in and the economy which God calls us to participate in:

“It’s ironic that, as we participate in the sharing economy, more and more of our lives get ceded over to the domain of the transactional. Where previously we might have a couch or spare room for a guest to crash in, now we rent it out. Where previously we might have offered an unused desk space in our office for a friend needing a place to work, now we list it and charge by the hour or by the day. Where previously (in antiquity, it seems…) we might have given someone a lift if we were headed their direction, now we charge for a Lyft. Interestingly enough in Lyft’s case, what started off as a suggested donation has moved toward fixed charges as the service has matured.

The core issue, as I see it, is that despite our best efforts, we continually get bent toward relationships characterized by transaction or exchange– what Jacques Ellul, the French sociologist and theologian, calls the Law of Money.”

Read the rest here:

Junk yard dog

Junk-yard Dog

Tenth Sunday after Pentecost
Twentieth Sunday in Ordinary Time

Genesis 45:1-15
Psalm 133
Romans 11:1-2a, 29-32
Matthew 15:10-28

“Junk-yard dog.” The first time he ever called her that, I bristled. Wish I could tell you it was said in private, out of ear-shot, but it wasn’t. It was his term of affection for her, said often to her face. I’d been coaching kids’ soccer for all of three weeks, eight year olds, and her mom had struggled to consistently get her to practices and games. So my assistant, a dear man and veteran coach, but living in a place where such ignorant terms of endearment (or not) were still somewhat culturally accepted, had offered to give her rides to practices and games.

She was from the “wrong” side of town, he told me. He worried about her, he told me, and wanted different for her. He ached for our team to be a shiny spot in her life, where she didn’t have to think about home. His daughters were the same age; I watched his huge dad-heart at work over this little girl and I knew for certain he cared. But his name for her most of the season long still grated on me each time I heard it – just the same way Jesus’ words in the gospel text this week grate on me. Read more

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Rocking the Boat

Proper 14A/Ordinary 19A/Pentecost +9

Genesis 37:1-4Psalm 105:1-6, 16-22, 45bRomans 10:5-15Matthew 14:22-33

This week’s post is a reflection originally published in 2008.

 

I’ve been following a blog debate over at www.theolog.org [ed. note - this blog is now part of http://www.christiancentury.org/blogs] between a scientist of some sort, hostile to religion generally and Christianity particularly, and a pious defender of the faith. In my view, neither has been very impressive in articulating his case against the other, and the back-and-forth accusations and “gotcha’s” and outright vitriol have only escalated as the debate has gone on (and on and on). I tried briefly to weigh in on it earlier this week, calling for a little charity and humility from both sides, but, like a sister trying to pull her two brothers off each other in a backyard brawl, I was roundly ignored. Lesson learned.

The gospel text from Matthew 14 this week strikes me as the kind of passage over which science guy and defender guy would go at it, arguing past each other all the while—as they have been doing all week. The ghostly Jesus walking on the water is too much for the rationalist to take in; it’s laughable, even—easy pickins. The mocking denial of such an archetype biblical image of Jesus (and the sacrosanct truth it represents) is scandalous to the defender’s deeply-felt piety. You can almost hear defender guy quoting Jesus back at his opponent: “You of little faith, why do you doubt?” (14:31). Disagreement. Accusation. Counter-accusation.

Impasse.

What to say about such a text when there are probably many science guys and defenders guys (and gals) in our congregations? Whose side does the preacher take? Read more

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Questions for a Picnic

Eighth Sunday after Pentecost
Eighteenth Sunday in Ordinary Time

Isaiah 55:1-5
Romans 8:35-39 OR 9:1-5
Matthew 14:13-21

What does is mean to be fed, to not know when or how our bodily needs will be met, yet to wait in confidence that food will come? How do we grow so confident of being fed – and fed well – that we follow Christ into the desert? What do we learn from having our dependence on the grace and love of another made so obvious, so public?

Why was the story of the feeding of the five thousand (“not counting women and children”) so important to the early church that it appears in all four gospels, with a reprise – for four thousand – in Mark and Matthew? What are we to learn from such unexpected abundance? Why are being taught and being fed central acts of Christian worship? Read more