Black Lives Matter

A white officer was shot in cold blood by a mentally ill black man in Texas. Given the context, some interpret this as an example of how #blacklivesmatter is anti-white. Charles Blow responds beautifully.

Countless amounts of ink will be poured and video shot misdirecting this outrage. I don’t have much to add. But when a policeman gets shot the might of the state will be behind him. It’s always illegal to murder someone, but when it’s a policeman, the consequences are justifiably severe.

But when a black man gets shot by the state, the presumption is guilt. So when someone says #bluelivesmatter I think, yes, we know that. All our public institutions will now be defending the legacy and family of the dead officer. As they should. They are fundamentally public servants.

But black people, however, don’t get that luxury. The default position is blame.

At its core, black lives matter asks for one simple thing: fairness. It’s not fair when any person shoots any other person and gets a free pass – even when they are policemen. And although nobody denies justified shootings – thats the implicit contract with the state, the public deserves to know when and how such shootings are justified. And police, like every other citizen in the country, must be held accountable. Nobody should be above the law – especially its enforcers.

Given the amount of video footage of cops performing poorly, it’s now even more apparent we must find ways to prevent the shooting of innocent people. This is the claim that so many white people refuse to recognize: the shooting of an unarmed innocent person is always morally repugnant, no matter what the intention of the policeman is.

I’m incredulous when I hear people implicitly defend the shooting of an innocent. Because no matter how any person interacts with a cop, when they are not threatening him, they don’t deserve to die. Just because a cop is afraid doesn’t give him the justification to kill someone else. Nobody has that right. When you choose to be a cop you must learn other criteria: for example, you are afraid, and the person has a gun.

I have not touched on racism. But it’s racism that permits this blind spot. We call it “institutional” in part because it’s not about any single racist person, but a series of practices that circumscribe black life.

A friend of mine who’s father was a cop said that what’s discouraging to him was that cops know that some of them are unfit. But instead of creating a process to correct the institution, they create a wall of silence. This disserves the police who try to do their work with integrity.

The police refuse to recognize the arms race that the #NRA has forced them into. Of course they’re afraid of the public. Because guns are everywhere. And they’ve bought into the myth that it’s impossible to keep guns out of the hands of criminals. Further, if the policemen believe they are at war with the citizenry, that means there’s a serious problem with our public life. They must not be defensive, but seek to be a part of the solution, taking ownership for their mistakes.

People often say that if a criminal wants a gun, they can get a gun. But that’s not true. Making owning a gun risky drives the price up. Trying to get a gun on the black market for $150 is going to be a lot different when the penalties are higher. As the comedian Jim Jeffries jokes, the black market for a gun in Australia now is $30,000. Criminals generally don’t have that kind of money.

Unless they’re on Wall Street.

#Blacklivesmatter

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Kim Davis

I get that Jesus might save us after a dissolute lifestyle.

I even get the sentiment Jesus might not approve of homosexual desires. It’s not a sentiment I share, but I’m not the sort to get in the way of one’s personal view of who Jesus was.

But what I don’t understand is why Jesus would condemn someone who is permitting the state to offer a certificate. If you’re worried about your soul for just doing your job, then you’ve got a rotten God. This isn’t murder.

Kim Davis isn’t marrying them. Perhaps God might judge the state, or the priest / and pastor who chose to officiate the wedding, but the holder of the county clerk? Nobody is that important. And so for this reason, her logic is confused.

In the tradition, sometimes we must discern issues of conscience. And when we do we pay the consequences. In this case, perhaps Ms Davis should trust that the God she believes in will judge what is in her heart, and allow her to the task at hand. And if that is too much, perhaps she is called to a different role.

Let God make the decision she is so terrified about.

Or perhaps this isn’t about God at all, but about her own deepest fears.

Addiction and the Church

The Episcopal church has new guidelines about drinking. I admit, I’m not impressed by recovery and addiction language that infuses the debate. By and large, the church has elevated 12-step, along with the Myers-Briggs, to doctrine and I remain skeptical. To me, the opposite of addiction is not sobriety, but connection, and policing alcohol misses the problem.

I won’t go into a longer discourse about 12-step language: they work for some people, and for that they should remain in the tool box of practical solutions. But the all or nothing, shame based, approach probably inhibits other people from being more responsible and reflective about their consumption. Still, some have shown that 12-step is not the panacea it claims to be.

Addiction is complicated. There’s some evidence to show it’s not a disease or the problem of a lack of will. If anything, that first drink is one of the places where we do feel powerful.  Naltrexone can provide some help without the stigma, by inhibiting the sense of pleasure that comes, for example, from drinking. That said, the best way to deal with addiction is to help others find an alternative sense of meaning.

And this is why it’s so tragic when pastors become addicted. In those cases, I wonder, what drives them? The tragedy is not that we serve alcohol.

But when what they believed wasn’t an effective alternative.

On Ending Racism

I’m not particularly hopeful that racism, white or otherwise, can be ended. Our sin is too deep.

That said, we could stop shooting black people and stealing their money. We could create more humane institutions that didn’t lock people up, or penalize them for being poor. I’m not much for correcting thoughts or hearts or policing language, but it seems to me that a few changed policies would go a long way to ease the burdens our institutions impose upon black people.

Stop using the police to tax the poor; end the drug war; rebuild schools in those communities.

Those would be good places to start.

Discerning Leaders for the Church

One role of the priest is to strengthen their community. We do this in a variety of ways: we tell the story; offer pastoral care; we coach people through their own journey; we gather the people in praise.

But one aspect of our leadership is to identify individuals who have gifts the church needs to lead as ordained clergy.

I don’t mean finding someone who likes to do mass. Anyone ordained, who might not have any sense of physical presence, the church understands as having the authority over the mass. The mistake, however, is that the church often ordains individuals who only have a sense of self through ordination, and have little coherence outside of the role. Their sense of authority is found only in the collar, and not intrinsically. This leads to all sorts of mischief.

Too often we let individuals discern themselves and wait for people to discern the call. while sometimes this has merit, it also falls upon the ordination committee to say, “actually, no. That’s not a call. You just like to be in charge.”

The priests we need are not simply those who do the work that others do not want to do. The busiest person in church is not necessarily going to be a good pastor. Better to call those individuals who are visibly competent (rather than merely enthusiastic) leaders.

Competence, of course, is subject to interpretation. But I would suggest those who are conscientious, follow through on their assigned tasks, have a visible understanding of spirituality, a curiosity about others, a sense of self, and can relate to the challenges others face, would be good persons to consider.  Likeability, while not the only reason to call someone to the priesthood, is desireable and often underestimated as a virtue.

Certainly there’s no single characteristic to who a leader is, and few have all of them. But any member of the commission on ministry should have some sort of understanding, and reflect upon anyone entering the process – would I have this person as my priest?

Granted, we need all kinds in the clergy. But if we are to build our congregations, it falls to clergy, and reliable, resilient and faithful laity, to identify those who can effectively help the church live into the future, who can share our story, work effectively with others, and lead our communities to become stronger in the world.

A community organizer once said to me, the reason for all these individual meetings is to identify leaders. It’s not therapy. It’s not friendship. It’s finding who has the capacity to take responsibility and bring others along.

Be In the World

Over the years I have have heard people say, “Be in the world but not of the world.”

It’s said often by some groups of Christians about how they’re supposed to engage the varied distracting, pleasurable activities that claim our attention. When we watch Reality TV, we should watching disapprovingly. Or playing poker, disparaging it while simultaneously betting. Or we shouldn’t like going dancing or having a drink, or laugh too loudly at fart jokes. It sounds as if we’re suppose to be like disembodied spirits, floating over the world, unattached, clean, superior.

I hate that sentiment.

The church has always been ambivalent about such a view, even though it’s easy to hear it’s what scripture is saying. But more often, church teaching insists there’s no way not to be of the world. The poet says, “The world is charged with the grandeur of God”: This is our world. It might not be all there is, but the world is not inherently evil. Granted, the plausibility of our institutions being run by Satan has a poetic, even observable quality (there was one wag who said something like he didn’t believe in God, but he couldn’t understand anyone who didn’t believe in the devil), but the church stands in the world, itself of the world, even if it commends a presence that challenges the ordinary system of arrangements we take for granted.

In other words, we say that the world is incarnate, that even in our materiality we experience and live who God is.

It means that within the atoms, the elements, the cells, within our pulsing hearts and meandering minds it is al infused, engaged with God. Within the music in the world, the sounds from our voices, the work at the edge of our fingertips can bring forth what is good, just, and beautiful. Our eyes light up in understanding; and there is the spirit working.

The church also, however, teaches that there is a deep brokenness within the world; and reminds us the lives we have are fragile. Perhaps this fragility is what forces us to attend to what is meaningful.

Still, those of religious faith are called to take a particular stance while in it. I wonder if part of that stance through a formation of having a practice of going more deeply, a daily spiritual practice of reflection.

One characteristic of God, we say, is that God knows our minds and hearts. She shares and resonates; but our mistake is to think that God ONLY sits where we sit, and only inhabits our own minds.   It gives us the tool of understanding how another person sees the world. In the early community that surrounded the Gospel we read last week, it is assumed that within our community we must learn to see and hear how others think, search how they feel, recognize what they love.

Some might say this is the broadening of perspective; the ability to be attuned to your surroundings; understanding how the world impacts us, and how we impact others. The process we offer is like so: times of stillness, of fellowship, and encouragement. We are not overcome by own need to be seen, but allow others to do so.

Perhaps it is this: not to deny the world, to be distracted from it, but to be in the world. To be in the world. To be in the world. That is how we stand, our feet planted, our lives rooted, on and within the deep being of love.

Wealth and Responsibility: reflections on today’s daily office

From Today’s Daily office:

Deuteronomy 8

12 When you have eaten your fill and have built fine houses and live in them, 13 and when your herds and flocks have multiplied, and your silver and gold is multiplied, and all that you have is multiplied, 14 then do not exalt yourself, forgetting the LORD your God, who brought you out of the land of Egypt, out of the house of slavery, 15 who led you through the great and terrible wilderness, an arid wasteland with poisonous snakes and scorpions. He made water flow for you from flint rock, 16 and fed you in the wilderness with manna that your ancestors did not know, to humble you and to test you, and in the end to do you good. 17 Do not say to yourself, “My power and the might of my own hand have gotten me this wealth.” 18 But remember the LORD your God, for it is he who gives you power to get wealth, so that he may confirm his covenant that he swore to your ancestors, as he is doing today.

And from the first letter of James:

Be doers of the word, and not merely hearers who deceive themselves. 23 For if any are hearers of the word and not doers, they are like those who look at themselves in a mirror; 24 for they look at themselves and, on going away, immediately forget what they were like. 25 But those who look into the perfect law, the law of liberty, and persevere, being not hearers who forget but doers who act-they will be blessed in their doing. 26 If any think they are religious, and do not bridle their tongues but deceive their hearts, their religion is worthless. 27 Religion that is pure and undefiled before God, the Father, is this: to care for orphans and widows in their distress, and to keep oneself unstained by the world.

In our conversations about wealth, I hear some who say that the wealth is theirs. They earned it, and they worked hard. Their participation in the public should not be mandated, but voluntary. And we see how the public wastes.

The gospel critiques this. It does not say that abundance or wealth is bad. It implicitly approves: we multiply our wealth – and that is a gift. But the risk is apparent: as we make more, we place ourselves upon the throne that God would inhabit. We delude ourselves into thinking we are independent, when the truth is the opposite. The most wealthy are, truly, the most dependent upon our entire system perpetuating.

The scriptures assert: as we have built our wealth, we must not forget that we were once slaves. We once resisted. We created idols. And we forgot that we were once poor, and had to rely upon the generosity of others. Remember how wealth easily disfigures our ability to connect and empathize. It need not be so, but this is why we challenge the powerful have a healthy appreciation for public institutions, and the willingness to share leadership and power.

We hear, of course, of powerful “self-made” men who forget all the work that came before them. But the scriptures offer a correction. Remember that modern inventions rely upon the previous inventions and protections and contributions of others who were not properly compensated. We rely upon the work of others to make our lives bearable. But the entitled forget that the value of their labor is not purely their own. Others must help, must buy, must see and approve. The scriptures do not deny income inequality when it is simply a matter of one person working harder than another. But no person works 50,000 times as hard as another person, and it is the wealthier person who is dependent upon all the relationships that brought money into their hands than the truly poor. They see money as an efficient tool rather than as the symbol it is: the accumulation of trust, or debt, or sin, that is in their hands.

The gospel then says, through James, that our role is simply this: not merely to talk about God, or about Jesus, but to care. In a world of entitlement, we declare our humility; in a world of contempt, we offer kindness. The gospel says repeatedly, that no matter what, people count. Each person matters, no matter what they have in their account. Not one person is expendable. At heart, that is why we challenge a system that measures human beings through the sign value of money. We are more than that.