The Wisdom of Proverbs (Proverbs 3:9-10)

17 12 2010

Proverbs 3:9-10

9Honor the Lord with your substance
and with the first fruits of all your produce;
10then your barns will be filled with plenty,
and your vats will be bursting with wine.

These verses remind me of the prime texts some preachers would use to preach a Prosperity Gospel that doesn’t really honor God. Their sermon or lesson begins off as something legitimate but then quickly turns into something that exerts “God has to fix your credit”, “God will give you a check in the mail”, “God shall eliminate your debt” and the list goes on and on. These things aren’t entirely bad and I’m sure they are the wish of every single person who has some sort of school loan or mortgage to pay (I have gone through periods where I literally prayed that God would send me a check in the mail to cover this or that. But over time I realized that this type of testimony is most likely the exception more than the rule which says something awesome about our God that God doesn’t do the same thing for everyone). Trusting God to be present and active, working out our problems is not a bad thing at all, but the misrepresentation of God and the misunderstanding of our purpose through our misunderstanding of God is a bad thing, a moral mistake.

If our hearts are so consumed with stuff like debt, aesthetics, or buying the best Christmas gifts so we can get praise and feel good about ourselves for five minutes, then we’ve succeeded at honoring ourselves but we haven’t done a good job in honoring the Lord. Sure, we can argue that our concern and love for our appearance and the material well-being of others is not about us, but it’s about making others happy. But at best this is a weak argument avoiding the deeper layers of true motive and honest intention.

Where Prosperity preaching goes wrong is the order in which they approach the text. They speak about God first. To be fair, it doesn’t always begin with money. In fact, it begins with exploring God within the text, but then what God does for us takes over and becomes the focal point of being God’s child, worship, church, tithing, etc. God doesn’t remain the focus but we place ourselves as the focal point of God’s word.

With this text even the Prosperity preacher would engage God first: “Tithing is a form of honoring God with our substance. We pay respect to, we worship the Lord fully through what we have. Giving to, supporting, and upholding the church should be your first priority if God is first in your life. And even if you’re new the faith or church hasn’t clicked all the way for you yet or if you’re still learning the word of God, tithe now and God will build up something in you in time. God will honor your sacrifice.”

And this is legitimate, but it is ultimately a set-up for our reward, what we receive as a result of honoring God. The rest of the sermon may entail exhortation that “Tithing opens up the floodgates for financial reward! You will be blessed with more than you can imagine! You will receive material and financial blessing that only God can give! God multiplies spiritually so that we reap those rewards when we honor God and give ten percent! God sees the little that you are willing to give and multiples it beyond what you can count. God will turn that seed you sow into the church into a plant that you can feed off later. Like the widow who gave her last in 1 Kings 17, God will not let your oil and flour run out!”

And this is true, but again, this is not the focus. When we praise God for what God is going to do more than we praise God for just being God, something is amiss. When we question that God has randomly provided $100 for our electricity bill rather than sending a check in the mail to pay our $15,000 credit card debt, something is wrong. We are not the focus. We need to remove ourselves from the center. We need to get off the throne and reposition ourselves at the foot of the throne. The text says that if we honor God with our substance, the stuff from us, what lies at the heart of our cherished things, and give God the best of it, then we will have plenty. If we give the best of our time, writing, art, singing, cooking, administrative skills, business savvy, warmth, smiles, hugs, prayer, love, and even stuff like clothing and money, then we will get enough to eat and drink, enough to live off of. We will get enough, we won’t always get it all, but we will get enough.

Perhaps we need to shed the “exception” mindset and preaching that we wish for and thus place within God’s word and embrace the “rule reality”. The reality is, God works amidst our working and 9 times out of 10 it won’t be with what we dreamed of.

God gives enough. If we ask for a 3 story house, God gives us a three-bedroom one story condo. If we ask for a Mercedes-Benz, God will give us a Honda we can name Mercedes. If we ask for $200,000 to pay off loans, God will give us a job that makes enough where we can begin to pay off those loans over the course of time. If we ask for a husband or wife, God will keep us single another 10 years to be sharpened and made wise, kind, loving, and ready for that person (if that is what God even intends for us…maybe we should ask God to show us what we are supposed to be doing and get busy doing that instead).

I think pastors who make hundreds of thousands to millions of dollars a year are an exception; they are like kings who owned tons of land and money and had influence were. Perhaps this pastor-king parallel provides a warning of us moving away from God towards governance by people (let’s learn from Israel).

I think that true prophets and prophetesses are exceptions; they do not claim their title with joy but remorse for their life is a continuous cycle of rejection because of the message they not only give but carry within themselves. Their office isn’t one that was designed to be exploited for conferences, but their office imprints on their lives loneliness and pursuit. As they pursue God, they are pursued. They are chased, hated, stoned, and killed. They aren’t accommodated, they are exiled. Modern day exhorters claiming to be prophets should consider this; the prophetic office is not one to be utilized for fame or feeling that you’re finally existing within a “purpose”. We have to be very careful about this…  

I think that checks can come in the mail, but that they will most likely come as a salary reimbursement God withheld from you until you needed it. I think that your debt can be paid, but that it can be done the old-fashioned way, with a job. I think that you can get a nice car or house if God gives you the wisdom to save and pay for it yourself. God holds, changes, draws from and utilizes things we first step out and do. God blesses our commitment to live faithfully, not lazily. God blesses the foot we put forward by giving us more stable ground to walk on. But we must walk, sometimes run, sometimes limp, but it is us making the decision and taking the action to move forward. I believe that God never lifts us up on a cloud to fly above and way from our problems; we’re not Elijah. And we don’t want to be. Elijah received this rare event after a life-time of fulfilling his difficult prophetic calling. Hard work is involved in the blessing, heck, work is involved in the blessing.

I know what I’m describing isn’t exciting blessing, but it is the blessing of “plenty and bursting”. God gives us plenty and this plenty bursts forth so that others may see what God has done and inquires about our God. And God is introduced as a faithful Father, a loving Provider, and a Keeper of our minds and bodies so that we may honor God with our beings. God is not the debt-eraser, but the sin-eliminator. God is not the house-giver, but the mercy-granter. God is not the love-doctor, but God is love.  

Don’t get me wrong, God owns everything. I’m sure God could give us money and a comfortable lifestyle, but I’m not sure God would want to. If getting what we want means that we look to God as Provider only, that we curse God to be Jehovah Jireh alone, we’ve moved away from the purpose God created us for, to worship God. Our purpose isn’t to exist comfortably, but to be God’s, not to belong to money or comfort. If getting what we want implodes a religious pluralism within our beings where the money-god and comfort-god take root alongside God, then it’s not worth it. God can’t be limited to financial healer or “blesser” alone. God is too God to be limited. So I ask that God not give me what I want, but only what I need. I ask that God give me “just plenty” so that I may burst forth with joy and gratitude that a loving God who already did it all in dying for me and my sins loves me enough to still give me anything at all.

I guess it’s about perspective. But I’m afraid that humanity is too fickle to promise not to worship what we get. Therefore I don’t want us to get it all, but just some of it. I want us to do what we are supposed to do anyway giving God our substance and produce: our time, family, and talents and anything else that means everything to us. I want us to give back to God what God has already blessed us tremendously with.

Maybe we would preach a Prosperity Gospel that emphasizes tithing 100% of our best qualities, our best abilities, our time, our love, our concentration and attention. We would preach a Gospel that sees our best as unable to be enhanced with money, but with and through God. We would preach giving God us first and foremost and what it would feel and be like to experience this; what joy, happiness, love, and kind-heartedness we would not simply feel but be. We would be like God. What if Prosperity was a process of becoming God-like? One thing is for sure, there would be enough for everyone.

Prayer: Lord, I pray that our transformation to be like and look like Jesus doesn’t come to us through the mail or a debt cancellation or a tummy tuck, but that it comes quickly and slowly all in the same moment into our hearts, a peaceful and painful process that yields a different kind of wealth unhindered. Lord, may we rejoice in enough. It’s in the name of the Savior who is enough and more than enough, Jesus the Christ, Amen.





The Glorious Gospels (The Advent Addition)

13 12 2010

Luke 1:26-45

I’m a member of a small predominantly white Presbyterian church in North Durham where people of African-descent make up approximately one-third of the congregation. I’ll be forthcoming with you, I am in this church, a church unlike any church I have ever been in, because I am interested in seeing something major happen: I want to see racial reconciliation wrestled with and I want it to overpower us leaving us limping but re-named, disabled to do what we used to do, but able to move gingerly and with more care. With younger graduate and college students becoming more and more regular the percentage of African-Americans may very well decrease sharply which can be disheartening, but this potential is not as disheartening as another statistic within my church.

As an American African young woman, I’ve already been limping throughout this difficult ecclesial shifting process. I’ve lost a number of things, all for the sake of walking with the Lord more faithfully. And it hurts severely every single step of the way; and some sort of ecclesial hip-replacement is not an option. I journey on though, because I do not believe I am called to join a young, vibrant African-American church where worship music and preaching style are what I am most accustomed to, or go to a Nigerian church where I could appreciate a few cultural nuances, but I feel called to a church opposite myself. And I believe with my whole heart that right now I am supposed to be a part of it. But many times I literally feel that I can’t be this church, not because if my race, my ethnicity or my gender, but because of my age.

Cultural differences aside as they are an entirely separate conversation, age-difference is unfortunately and currently too big to overcome. The age of Ageism is alive and well in my church and in the church in general today. I see it all over the place– young all black and all white non-denominational churches are springing up as old white and black mainline churches are dying or barely surviving. Young adults go elsewhere to worship; they create the space for worship that consults their age and time because there is no room for their being amongst the heavy older traditions in many mainline churches. Even young mainline churches are a falsity—they seem to be more like a non-denominational body dressed up in mainline clothing, exercising the appearance of tradition but operating differently.

There is an apparent divide that both young and old church see, but neither know how to nor want to suture back together, because frankly, both groups, young and old, don’t need each other. They have their space for and way of worship and the other group has theirs. Everyone is happy, fine, thriving in their own way; there is no need to continue naming a “problem” that many see as the other’s fault anyway. If the other would just do it their way then all would be well. There is no need for correction or inclusion; division rules the day!

And I do not understand why. I see a problem, a huge problem– the body of Christ, the church, has missed something vastly commented on throughout scripture; we have completely missed how scripture guides and addresses age-discrepancy. We have mastered ignoring the potential for solution. It is problematic not only that both groups do not care for the other enough to sit down and realize church together, but also that they must create pseudo-churches to live church guilt-free “having it their way” projecting their desires onto how the church is supposed to function.

Something is amiss, and a joyous moment of connect between two Jewish women carrying children shows us this in a gentle way.  

Elizabeth and Mary, relatives old and young are both pregnant, Elizabeth two-thirds of the way further along than Mary is too old to have a child. Mary, a young teenager engaged to be married is too unmarried to have a child. Both women are excited because they have the honor of visits from Gabriel to relay a message that the children they carry will do great things: one will point to the other who is making a way for the world to be saved.

But they are both different ages and both bearers for future and important ministries. And they don’t ignore the other to brag that their child will be better than the other’s. No, they both rejoice that the other has a minister within them and they gloat not only over their own pregnancies but the life inside the other woman. They are giggly and excited because the other is also bringing something into this world that the world needs to be saved.

Mary doesn’t gloat that as the young mother-to-be she bears the “best baby” and that the older Elizabeth’s contribution isn’t important; Elizabeth doesn’t gloat that since she will be a mother first that her experience cancels out the voice of the younger Mary. Both babies are prophetic witnesses to the loving and saving power of God. One isn’t God but baptizes God. Both live sacrificial lives that ultimately lead to their grotesque demises. But both mothers, old and young rejoice with each other.

Luke 1:39-45 says it all.

The ministry of the eldest leaps with joy when the younger comes bearing a ministry too. What is most awesome is that the older gets the Holy Spirit in the presence of the younger mother. Her baby gives the greeting, paves the way for the ministry of the younger and she catches the Holy Spirit. She is overcome by a Spirit of joy and wisdom and power. The eldest does not receive the Spirit because of the younger per se, but because she is happy to be with the younger, to see the younger, to welcome the younger into her home and into her spirit, she feels within in her joy for the younger’s ministry. Their ministries connect in that moment bound by the wondrous power of the Holy Spirit; and it overtook Elizabeth (Mary has her own moment later, see Luke 1:46-55). The Holy Spirit repeats Gabrielle’s words through Elizabeth. The older blesses the younger, she doesn’t discourage. The younger is blessed because she accepted God’s will for the ministry that would be birthed through her.  The older encouraged the younger. The older was humbled by the presence of the younger because she had something special in her.
 
And Mary sings directly after this overwhelmed by her joy and the joy of her older relative Elizabeth. This moment doesn’t become a moment of comparing ministerial efficacy but a moment to praise God. John praises. Elizabeth praises. Mary praises. The Son of God, God in the flesh, is coming.

 

The ministry of the old doesn’t scold or judge the young, the ministry of the young doesn’t ignore or gloat in the face of the older claiming to carry something better. But both praise God. Both honor one another. Mary first greets Elizabeth, then Elizabeth overwhelmed with joy and God’s Spirit, blesses Mary. Ironically in giving this blessing, Elizabeth wears the prophetic cloak that her son will soon enough wear. Her role is just as important as her son’s role.
 
The women, the ministries complement one another. They don’t compete. They don’t call each other irrelevant or to blame the other for the state of the church, but they come together, love the other’s presence, and worship God together, still in their own voices, but together. At the end of the day, all the glory went to God, not the bodies who carried the ministries, but to the Creator of the bodies, the Creator of the church, to Jesus the Savior of the world. The Holy Spirit dwelled within them and they allowed Her to move them towards words of praise and song. Old and young disintegrated into praise and worship. And reconciliation reached its peak.
 
Prayer: Holy Spirit bring blessings to our lips for the other and a song to our heart for You. In Jesus’ name I pray, Amen.




Deconstructing the Masks of Racial Reconciliation

7 10 2010

Disclaimer: I am no expert on racial reconciliation, nor do I claim to be one; I write solely from my observations and experiences, but I write with the intention to identify the obvious and unspoken, the uncomfortable results of the racial reconciliation movement that we who have decided that church cannot be church without reconciling, repentant, loving, inclusive action and being have a duty to name and hopefully address honestly, not simply with reprimanding in mind, but repentant and faithful living. (and yes, that was a run-on sentence!)

Racial reconciliation should transcend the boundaries of actions that are close to but don’t purport the notion of community through sacrifice: sacrificing all that is familiar for the unfamiliar, sacrificing personal preference in order to embrace the preference of another, and especially sacrificing pre-meditated understandings of peoples and places and believing the people of those places who tell you differently. Racial reconciliation is not racial welcoming, racial tolerance, nor racial observation. It is more personal than we think. It affects more people than we think. It affects the body of Christ entirely, not just a congregation here or there. It runs deep into Jesus’ body, not as a fad, but as the life-giving connection between His blood and our worship, His veins and our stylistic preferences, His arteries and our cultures.

What it is not is un-sacrificial. It is not a runner-up to what Jesus meant when He sat, ate with and was joined by sinners. It is not achieved in the welcoming level, tolerance level, or observatory level.  

Racial welcoming comes close to what people think to be racial reconciliation, but lacks the effort and commitment to adopt a theology of discomfort from both parties covenanting to be with one another. It welcomes as long as it is not transformed into something unrecognizable, for unrecognizability resists the “predominantly” label so many churches are accustomed to having and being.

Racial tolerance is even further from the target than racial welcoming as it signals one group at the center of the Christian universe, whether they’re African, African-American, Asian, Latino, White etc and allows other to be, to a certain extent, only in light of their being. One group sets the standards and others are “appreciated” in light of how much they are not like the standard, for diversity must be celebrated, right? Celebrated but not integrated, racial tolerance gives permission for Christians outside of their majority to exist within the confines of what the majority deems Christian existence.

Racial observation rests even further on the outskirts of racial tolerance for it is simply a ministry of on-looking. It witnesses difference from afar, and witnesses from afar alone. Nothing is done to see if racial difference and cultural distinction can mean more, it is simply observed and in that observation a false sense of education is exercised, pejorative reading of the Christian church is made precisely in that inactive “education,” and the division between groups remains glaring and distinct.  

These three models of racial reconciliation I believe are more often than not, falsely practiced in place of true and Holy Spirit led racial reconciliation. They provide the foils against which true racial reconciliation can be recognized, but are utilized often because they are disguised as “we’re getting there” and “this is a messy vocation that takes time” language. These three types of models mirror the three categories of personality types present within many churches who find themselves a part of the racial reconciliation conversation. They enter into a conversation without calculating what it would cost them and thus mete out what they are willing to sacrifice, giving rigidly, contemplating giving, or convincing themselves that their interest is gift enough.

The Racially Welcoming Christian (RWC) exhibits 1 Corinthians 11 behavior (vv. 17-33). They are most than happy to sit at the table with everyone, but do not change their eating habits. They feast the same, not cognizant that even their being at the table (implying communion) has to be received differently. They commune not only for themselves with Christ, but with and for others in Christ. They love that difference exists in their midst. They embrace their brother or sister as important, imperative to their understanding God’s kingdom, valuable to and in the body of Christ. What they fail to do is change as a result of another person’s permanent place in their life. Their church body may change, but their personal theology doesn’t change much at all. They listen to the theological background of another, but do not add it to theirs since addition of another’s means subtraction of their own theological beliefs. They operate the same, but appreciate and recognize the difference in everyone. They are touched, but only changed on the surface. Nothing changes in their life, except information about other people. The information does not penetrate deeper than their intellectual capacity; it may touch their heart, but it rarely reconfigures it.  

The Racially Tolerating Christian (RTC) models the Galatians 3 confusion assuming that people are entering their world and thus need to adhere to their way of existing. The Gentile is welcomed in, but the confusion surrounds what the Gentile is entering into. It is a Jewish existence for sure, but what they misunderstand is this notion of being the “original church body” in the first place. Both groups are Gentilic, entering into a completely new existence. Chosenness rests in Jesus’ body that both, the majority and minority church body, are equally invited into. Both are bringing aspects of themselves into community together that looks messy, feels incomplete, and hurts a lot of the time, but leaves without a shadow of a doubt absolutely no room for selfish ambition to parade around as if it is God’s will. It takes both groups out of their traditions of comfort and asks them to be together uniquely and collectively. It leaves no room for human effort, but encourages desire and participation; the Holy Spirit does the rest. It requires faith in Jesus Christ, faith that His words, and body and practices did something to old ways of doing and thinking and constructed something completely new, un-like what we would deem comfortable or perfect and yet is perfect.

The Racially Observant Christian (ROC) parallels the rich, young ruler in Luke 18 (vv. 18-23). They have resources, they have culture, and they have influence and power and do not find it necessary to lose them in order to be with other people. They face Jesus and honestly think that they have done their Christian duty but cannot handle a re-drawing of the boundaries of their commitment and love. They fear that the loss of their resources will affect how others view their culture and influence although that is precisely the story of others’ lives. Their understanding of faith is contingent upon comfort. They believe themselves to be educated on the crux of a life that follows after Christ and models His ways, but are unaware of the depth of this pledge. So they choose to remain afar and give up absolutely nothing. But no doubt, continue “keeping” the commandments.

These responses and ways of being in the racial reconciliation conversation are produced from a desire to do something righteous and right, but after the cost is counted, kill and hinder true racial reconciliation’s attempt to spring forth. The messages sent forth in their failure to break out of the selfish grips of church tradition, racial and cultural purity and generational war deter us from truly seeing the form of racial reconciliation. It is an ugly one at that, a hunched over, injured, and imperfect figure that Christ calls us to. It may not have the stage for P&W (Praise & Worship), the hymnal, the fiery preacher, the contemplative chants, the whatever. Or it may have all of those together mashed together as the same thing; those interested in being reconciled must understand that racial reconciliation happens when people of those different cultures are reconciled, brought together, asked to and taught to live together.

What the racial reconciliation conversation should continue to emphasize is the “person” aspect of Christian life. The church preferences belong to the people, they come from the people. The people who swear up and down that God loves to hear Christian Contemporary Music, and guitar solos, and see young adults in small groups and mission trips are people!

Once the people recognize that it’s more than sitting beside, allowing people to sit beside and thinking about but in the end choosing not to sit beside another, but rather that it’s sitting with that person entailing changing perspectives, open dialogue, holy disagreements, and holier shifts in what one’s “particular” culture is, then racial reconciliation can truly be the strange, weird, ugly, and holy love movement Christ’s body has affectionately called “community.”





The I’m Sorry Tattoo

14 08 2010

A friend of mine wrote a blog a few months ago about her experience with the Marin Foundation, a Christian organization focused on reconciliation with the LGBT community. In her blog she describes an earth-shattering event: She a few others from the foundation went to the Gay Pride parade this past June and wore t-shirts that candidly said, “I’m sorry.”

These t-shirts prompted people from the crowd, TV reporters and even people who literally dismounted from their floats to ask “What are you sorry for?” They would respond that they were sorry for the way the church has treated the LGBT community.

And this response was the first brick of a bridge – a bridge building reconciled life between the homosexual community and heterosexual Christian community.

And all it took was an apology; a deep sincere apology that spoke of the hope and close proximity of the Gospel wrapped in humble repentance.

The apology was the first step, the necessary step towards new interaction, a neo-love movement.

But apologies take that word, “humility”, and sometimes humility is hard to come by.

I love this story and this bold t-shirt movement; my eyes have been opened to what this organization is doing with profound curiosity, but I’m dissatisfied with one thing: I think that the t-shirt shouldn’t have only been worn to the Gay Pride Parade.

I would argue that the shirts need to be worn everywhere, including in the church, especially in the church.   

Some pastors and associate pastors need to wear them. Some youth group leaders need to wear them. Some worship leaders need to wear them. Some church mothers, deaconesses, kitchen ladies, church secretaries, church hat ladies, “here’s-a-napkin-so-you-can-cover-your-knees-to-be-in-decency-and-in-order” ministers – YES black church friends and family I said it – need to wear them.

These shirts confess. They confess fault and after the confession of fault, they leave ample space for the Spirit to move and true reconciliation, true forgiveness to happen. But forgiveness requires admitting that we did something wrong. And admitting we did something wrong first requires examining ourselves and what we’re doing incorrectly.

We don’t want people to flee God’s Gospel because our underwear’s in a bunch. We don’t want to be the modern-day Pharisee – exploiting people and God’s words for our benefit and comfort. But a lot of us are. And we need to repent, get off our high horse and just walk with people.

No, all traditions are not made equal. Just because something was created in the crucible of discrimination doesn’t mean that it should create the crucible moment for others who are left out of your happy little circle.

I know this because I have been a part of plenty of circles, have seen people on the outside beg to get in with their eyes alone, and looked away. Because my clique is comfortable. It was easy to follow my rules. It would be too hard to let people who I was taught to hate be a part of my life.

I’m sorry.

I don’t have an “I’m sorry” t-shirt and I don’t think I’ll get one (I have nothing against it! I think that it’s a great idea and conversation starter as well as a theologically bold and brave move!). I hope I wear my sorry’s in the actions I take. I hope the sorry doesn’t have to be on my shirt to be sorry and actively repent by actively showing love. I don’t want to need a t-shirt to attract attention to my repentance. I pray, I sincerely pray that I act different, speak differently and just plain treat people better.

We’re all complex beings and can’t jump off of our horse immediately, but hopefully we can look around and notice the company that we’re keeping. If the company we keep is not true to the Gospel, let’s do some addition and subtraction. Add who we normally wouldn’t be with and subtract those who don’t push us towards being the best person we can be.

Let’s wear our sorry’s in our actions so close to our hearts that they’re etched into our skin like a permanent tattoo, a constant reminder that our repentance gives way to life. It won’t be a sad reminder or a judgmental one, but a sign of grace woven into the tapestry of our being, in our brown skin, in our healing souls, in our sensitive tongues, in our active minds, in our loving touch.





I don’t want to be an academic who can solve the puzzle but not eliminate the need for the puzzle.

20 07 2010

I don’t want to be an academic who can solve the puzzle but not eliminate the need for the puzzle.

There are too many out there already, who sit up in cozy offices and boast problem-naming skills like no one else in the world but cannot contribute a single, solid problem-eliminating process. I would love for some of the best thinkers and students in the world to abstain from theory creation and to create solutions that change things, that work.

 Hopefully I can be one of them. But if I’m not careful, I’ll be an expert puzzle solver but I contribute to strife because I am not eliminating the puzzle itself. I don’t want my ideas to live on and make me famous.

If my ideas live on, I’m not the great of a disciple. I only want my quotes to live on because it ended an era of suffering.

That’s all I want to say. Sacrifice taking the credit for something for the destruction of something anti-Christ.

I believe that was what Jesus wanted. Be an eliminator, not a contributor to the talk around the problems. It’s futile. It’s selfish. It’s not Gospel.

And I think we all know, we want our names affiliated with the Gospel.





Who we tag in our Facebook notes is indicative of who we allow to be in the intricate parts of our lives.

9 07 2010

 

Who we tag in our Facebook notes is indicative of who we allow to be in the intricate parts of our lives.

They are the ones who matter to us.

It’s true.

“In this note” on the right-hand column tells a story. It signals who we trust.

Facebook, a tool so vital to our ministries as social beings, can also be a tool of social commentary.

Our little world is reflected in our need to express ourselves, in our note. And our world is a little too small for God. Those in our notes are the people who we let in our thoughts, our jokes, our musings, our passion and pain. They are those close to us and our dreams. They’re kind of a big deal. They’re kind of like us.

Which sometimes disappoints the Gospel.

We love to share our thoughts with our own.

We don’t expand our circle of friendships and close confidants but allow them to remain black and white. Literally.

My black friends write notes to their black family, friends and acquaintances. My white friends write notes to their white family, friends, and acquaintances. We’re rarely intentional about being with people unlike us. We’re not even aware that Facebook names a dangerous trend of homogeneity.

But the Gospel that Jesus walked was not just Jewish. It was Jewish-Gentile, Gentile-Jewish. Jesus’ Gospel looked for people out of the ordinary to be with and share deep secrets of the Kingdom with. Jesus’ Gospel sought out people who did not belong with Him, with them, with God and introduced them into the family. Jesus’ Gospel quite easily accepted new blood. It did not do coffee with new blood and forget about them until they showed up in front of it.

We forget each other until we stumble upon each other once again.

We remember that black, white, Asian, Indian, and every other people exist when chance allows us to meet. We don’t plan to meet. We don’t search desperately for our meeting so that we can redeem each other by being together outside of chance.

Chance determines our being together. But chance isn’t our Gospel.

To those whose notes are mixed, amen.

To those whose notes are not, there is something being communicated about the Gospel lifestyle we are called out to live. We’re failing but there’s hope for reversal. All we must do is take the Gospel to heart and in turn perhaps our hearts will soften, open and expand…like a flower blooming in Spring.

Or a Facebook note list.








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