Christianity

Brokenhearted, Yet a Wholehearted Hope

~ philipamerson ~ 1 Comment

Brokenhearted, Yet a Wholehearted Hope

Brokenhearted. In prayer for those suffering the wildfires in Los Angeles area. So many friends there, great folks in wonderful neighborhoods now destroyed or threatened.

Sad to learn the lovely Altadena United Methodist Church building was destroyed. I think of friends in, and nearby, who must be suffering and facing great uncertainty. Altadena UMC is a place where my dear friends, Rev. Mark Trotter and Rev. Yvonne Boyd served in different eras over the years. They built and sustained a strong and welcoming congregation.

In Altadena, the Jet Propulsion Lab and many graceful parks, museums, and educational centers are nearby. It was a place where racial exclusion and redlining was exposed in the 1960s and for many decades has been rich in racially diverse neighborhoods. You see, this fire may be destroying more than homes — also lost is the experience of neighbors who shared gifts brought by differing cultures and life experiences.

Of course, Pasadena is close by – we think of friends there. At Huntington Library and Gardens, Fuller Seminary, several other congregations. There also is the California Pacific UMC conference headquarters.  Dear ones, we treasure, are facing threat in Pasadena… some have been put on alert to prepare to evacuate. We pray for them.

So many, now vulnerable areas, and friends at risk — Glendale, Hollywood, Santa Clarita and, of course, the Palisades. We commit to share our small financial support that can go for ALL those who suffer today.  We are proud to know that United Methodists have offered shelter and outreach to those facing this tragedy.  See: https://www.calpacumc.org/news/cal-pac-fire-updates-january-8-2025/

Other denominations, churches, mosques and synagogues also now offer spaces of refuge and care. In the midst of ongoing infernos, there is a broader and deeper expression of common humanity. Some reports of looters, but these pale in comparison to the expansive acts of neighborly care.

++++++
And one other word… what can be said of the moral depravity of the incoming president? Isn’t he a looter of our commonweal? Aren’t his words robbing us of the chance to honor others and practice neighbor-love in a time of need, absent of ugly incrimination. I say “yes.” He is a looter of the common good.

He, who always presents himself as the greatest of victims, shows little or no empathy for those who are truly suffering. He blames, distorts, creates division and uses this tragedy to score political points. Why this perpetual need to harm? What inferno has burned across his soul and left this abyss that lacks humanity or humility? Is it that he is afraid of a tragedy taking away his place on center stage?

Surely there are many reasons for this tragedy… too little water storage? But there was also too much rain in recent years contributing to increased vegetation. Vegetation that turned into fuel over months of draught. Of course, there are questions of building such large communities in desert areas and diverting water away from natural flow. Ask the folks in Mexico about the trickle of the Colorado River that was once a wide and potent source of life and beauty. There are also profound questions about our national and international dependance on petroleum that contributes to changes in our climate.

In recent years, taking a cue from folks like Wendell Berry and Wes Jackson, I have sought to follow “a way of ignorance.” By this, they mean admitting there is so much we do not know, and MUCH to learn, as we journey ahead. We start with an awareness of much yet to be discovered. It keeps one honest and appropriately humble. Admitting, first, there is much to learn and to love. There is so much that is unknown about persons, communities and the natural world – and it also offers space for growth and discovery – space for delight. 

Sadly, I also see that some chose a differing “way of ignorance.” This one is rooted in fear, arrogance and denial. This is an ignorance based in fear and the need to control. It blocks new insights, transformation, unity and joy.  It persists in brokenness and grievance.  I pray for the incoming president today, that he might be healed of this way of acting and behaving.

Brokenhearted, yet I also will wholeheartedly give my energies, in the limited years I have remaining, to joining the good work of others, like my United Methodist friends, in encouraging our nation and world toward a better way. I will name the “looters of the common good,” persons like Donald Trump, as I give thanks to the millions of witnesses who offer care, hope and new discovery, even in the face of tragedy.

The Ugliest Four Letter Word

~ philipamerson ~ 3 Comments

The Ugliest of All the Four Letter Words?

News came of the death of my dear friend Bill Pannell, evangelist, retired professor at Fuller Seminary. Our nation and the church have lost a great leader, a remarkable person. His clarity, his witness, helped hundreds-of-thousands of Christians follow the path of Jesus of Nazareth.

So many memories: I last spoke with Bill in the spring. We recalled a worship service at Goshen College Mennonite Church several years ago. Bill preached. The sermon was on “the ugliest four-letter word of them all. ” That word? “THEM.” Turning others into an enemy — separating one another from God’s purposes. “THEM.” This, Bill preached, was the ugliest of all words in the English language.

Bill offered another way, the Jesus way. He spoke of a nonviolent welcoming of the stranger. He called for an inviting all to our tables of conversation and care. Bill was not naive. He knew deeply and personally the pain of exclusion and bigotry. Even so, he understood that hate, revenge and retribution were only a road to human tragedy. Turning others into “them” contridictied the core of the Christian message.

His books “My Friend the Enemy” and “The Coming Race Wars” call for a discipleship that includes ALL. Today, Jemar Tisby carries on much of Bill’s witness.

Forgive me this prideful note, but I still remember that as Bill stood to preach in Goshen College Church that Sunday, he looked out and said, “Phil, is that you?” I was stunned. There were several hundred others there. It had been several years since we had last spoken. I nodded “yes.” He then said, “How good to fellowship with one another!” Neither of us were Mennonites; although we loved their faithful witness. I didn’t know Bill was going to be the preacher that morning. Elaine and I went to hear the glorious harmonies of Mennonite hymn singing. Bill, understood and expresed a note of the gift of the Anabaptist witness — “How good it is to be in fellowship with all.”

Today, I give thanks for the witness of William Pannell — Our nation needs his wisdom and faithful word today, perhaps more than ever. Jim Wallis captures this in his recent article about our mutural friend, Bill Pannell:

https://religionnews.com/2024/10/18/the-gospel-according-to-bill-pannell/?utm_source=RNS+Updates&utm_campaign=e19d65e382-EMAIL_CAMPAIGN_2024_10_20_06_10&utm_medium=email&utm_term=0_c5356cb657-e19d65e382-%5BLIST_EMAIL_ID%5D

Crowd Size, Not So Much

~ philipamerson

Crowd Size, Not So Much

I know the tyranny of numbers. How many?  How much? In my work-life there were always such questions: What is the average in worship attendance, pastor?  How large is your enrollment, seminary administrator?

Counting is deeply embedded in our culture; math is essential for a strong citizenry. I recall my children delighting in Sesame Street’s Muppet Count Von Count. Even so, the oft overlooked and more critical understandings are based in asking “what should be counted and to what purpose?”  What are the essential measures for the health of a congregation, school, government program or social service agency? A hospital can report the number of beds, or the financial bottom line, but what of the morale of the staff, or trust patents have in a nurse or physician?

My dear colleague, Walter Wangerin, Jr., first alerted me to an overlooked theme in scripture. Reminding me that the fourth book of the Christian Bible is the “Book of Numbers” Walt noted that throughout the narratives, when the focus shifts from knowing the people to numbering them, danger is ahead.

In an astonishing fabrication, former President Donald Trump, claimed “No one has spoken to crowds bigger than me.” He said more people attended his January 6th, 2020 event prior to the attack on the capital building, than attended Dr. Martin Luther King, Jr.’s “I Have a Dream” speech.  Truth is 250,000 gathered on the Capital Mall on August 28, 1963. It was a crowd five times larger. Think on this: how do these two speeches differ in purpose? Crowds gathered to do what? Was it to enrich and extend our democracy or to upend it?

The Gospels are filled with stories of crowds following Jesus, anticipating his every move. Some first century census taker reported 4,000 and 5,000 at meals. One of these stories breaks open the myth that size matters, as a small boy gives his lunch of five barley loaves and two fish (John 6) toward the feeding of everyone.

There is no doubt that crowd size is seen as an indicator of popularity and power.  Adolf Hitler loved to brag about the size of his crowds in World War II Germany. However, there is another way to think of the gathering of people around a leader. Jesus of Nazareth, who often faced the press of crowds said: “For where two or three are gathered together in my name, there am I in the midst of them (Matthew 18:20 KJV).  As to power and authority, this Jesus said, “You’ve observed how godless rulers throw their weight around, how quickly a little power goes to their heads. It’s not going to be that way with you. Whoever wants to be great must become a servant” (Matthew 20:26, MSG). 

Those in our time who suggest Mr. Trump is God’s choice, have a problem bigger than his persistent lies; they have a Jesus problem. Jesus spoke of small gifts, shared in hope, as core indicators of God’s true purposes. God’s realm often was understood as yeast, seed, salt and light. Jesus looked out on the crowds with compassion and taught that love of God and neighbor was the highest good. Everyone counted. Bragging about crowd size and seeking division and fear for personal gain, not so much.

Seeing The Unhoused: One City’s Proposal

~ philipamerson ~ 1 Comment

Seeing the Unhoused: One City’s Proposal

Like hundreds of cities across the United States, Bloomington, Indiana, my home, is a place where we face the challenge of unhoused persons surviving on our streets. Because we are a generous and caring community, our town is seen as a place of welcome. Sadly, it is also a place where the number of persons facing chonic homelessness continues to grow and our resources fail to offer hopeful ways forward.

What follows is a column for our local newspaper, The Herald Times. Perhaps there are some ideas here that could be of value as you seek to offer responses in your communities. Perhaps you have some suggestions that you can share to be helpful to us. Here is the column:

Missing Ingredients in Housing Assistance Plans

On Tuesday evening August 6th the Bloomington City Council received a “comprehensive” Housing Action Plan. It was presented by Bloomington Mayor Kerry Thomson, Mary Morgan, the director of Heading Home of South Central Indiana, and advocates from several service groups. It is an ambitious six-year plan designed to make street homelessness “brief, rare and non-repeating.”  It is indeed a dramatic and critical step in the right direction, but comprehensive?

The plan is bold.  As The Herald Times reports, it proposes “significant” investments coming from “multiple” sources.  It will require increased dollars, imagination and durable civic commitment.  The report is found at: headinghomeindiana.org/news/housing-action-plan/.   It deserves the community’s immediate endorsement and financial investment. Seeking 1,000 low-rent housing units by 2027, and 3,000 such units by 2030, is a HUGE challenge.  Adding ten additional Healthnet street outreach staff and many more case workers at existing homeless services is appropriate. We need such a commitment.

The idea of a moratorium on helping unhoused persons from out of town for a period is strong and distasteful medicine.  Even so, it may be what is required while other communities, and the State of Indiana, do not act in more caring ways for the vulnerable among us all.  A temporary moratorium to regain a balance and offer sufficient safe housing, healthcare and see an end to persons living on the streets deserves exploration.  Such a step, so long as the commitment to dramatically increase low-income housing is also accomplished, could serve as a model for other communities in Indiana and beyond.

STILL, this is not a “comprehensive” plan.  It is good.  It is bold.  It includes parties that have stood too long on the sidelines, parties like Indiana University and I. U. Health.  But is it “comprehensive”?  Nope, don’t think so.

Three elements are noticeably missing: 

  • First, how will each of us, as citizens, in Bloomington, act in new and meaningful ways to support such a plan?  More basically, how will we behave to understand that “these people” seen as “problems,” and “outsiders,” are part of us, our tribe, our social network, our family?  As Kevin Adler and Don Burnes write in “When We Walk By: Broken Systems and the Role We Can Each Play in Ending Homeless in America,” the people we see as foreigners are persons with families – often they come from nearby biological families, and all are certainly a part of our larger human family.  What reading, thinking, acting, praying might we do together as citizens to provide a witness as to a better way?
  • Second, aren’t faith communities essential in providing motivation, resources, volunteers, leadership, imagination and even shelter space (emergency and longer-term)?  Why are they not at the planning table?  Yes, a few “religious groups” are mentioned as “providers;” but I would argue any comprehensive plan would include faith communities as essential “stake holders” and critical to the designing and implementing any sustainable plan. What if this is not simply an economic, addiction or heath care issue?  What if it is a spiritual one as well? By this I do not mean to suggest a moral failing of those without shelter, but rather, a spiritual failure of our community and nation. The irony, of course, is that many, dare I say most, of homeless assistance resources in Bloomington were initiated and have been largely undergirded by faith-based vision, volunteers and financial support. A good case can be made that faith groups and leaders have been missing-in-action in recent years as we have been too focused on our own congregations with too little focus on being good neighbors. Oh, there are some fine individual congregational programs, but working with others in a coordinated way?  Not so much. 
  • Finally, and perhaps most importantly, there is no mention of how persons identified as “homeless” will be engaged in envisioning and implementing a “comprehensive” plan.  Many, many, who are currently living on the streets bring gifts, insights, connections and experience to assist in making homelessness “brief, rare and non-repeating.”  These folks without shelter have names.  Any plan needs to be imbued with an understanding that working with vulnerable persons is critically different from doing for “them.”  Rather than clients, patients or “the needy,” what might we do to act in ways that find a space where all of us can act as fellow citizens?

UnFlagging Jesus

~ philipamerson

UnFLAGging Jesus

I once was joined for lunch by two friends. One was head of a theological school. Our conversation was amicable enough. Although the seminary president took up much of our visit promoting a wide array of initiatives focused on leadership. Future pastors, chaplains, counselors and social service providers were being trained to be leaders! It appeared an effort to impress the other friend at the table — John McKnight. 

John is one of the founders of the Asset Based Community Development approach to community organizing, (often abbreviated as ABCD).  A primary assumption of ABCD is that good leaders start by listening to others and discovering gifts, passions, assumptions and assets. After lunch as we were saying our “good-byes,” John took the hand of the seminary president and kindly offered, “Maybe we should focus a little more on connector-ship and a little less on leadership.” 

Connector-ship! That’s a missing ingredient in so much of human exchange. Universities, businesses, denominations and governments spend tens of millions of dollars and valuable personnel time training for leadership. This is not without merit and benefit. Still if one begins with a belief that energy and initiatives all flow from a top-down direction, a needed element for change is missing. Too often, there is the assumption that if the leader just has the right idea, program, language, skill set or practices, success will inevitably follow. McKnight, understands and teaches that human connection is a critical initial step in developing effective institutions and civil communities.

Don’t start identifying the needs of others you plan to fix without listening. First, listen to find the gifts, the capacities, the assets that folks already possess. Secondly, find that inner moral compass that must continually be developed throughout life by study, seeking fact-based reality, and interacting responsibly with others. This is a more enduring pathway forward.  

I know a remarkable corporate leader who upon arriving at a troubled firm, went to folks on the picket line, the hourly workers, not just upper management and he listened. A follower of Jesus, he continued in prayer, study and worship. Leadership meant connector-ship, listening, learning and finding a moral compass. Shortly thereafter, he gathered the employees in the parking lot. Taking a copy of the company’s unfair policies and procedures manual, he dropped it into the flames of a barrel used those standing in the cold. It was not a concession; it was a modeling of connection. Hard work followed.  He was saying, “We are listening, let’s talk.”

Recently I wrote a piece titled “Jesus Wrapped in a Flag.” Today’s Christian Nationalism promotes a fraudulent version of Christianity, and profoundly flawed revision of American History.  Lovett Weems offered a set of counter recommendations titled Leading Amidst Christian Nationalism.  While helpful, these are overly cautious words and appeared to assume there is only one paradigm for congregational life. It is a soft version of the very American Civil Religion that the author critiques. It is more of a starting point than a guide.

I thought of all the congregations and courageous religious leaders who are doing much more. They listen and share the hard truths discovered in their study and prayers about our responsibilities as Christians. They offer a more robust response to the profound dangers and misinformation widely dispensed by White Christian Nationalism and American Catholic Integralism.

The American church, Protestant and Catholic, needs to remove the American Flag from the shoulders of Jesus. It doesn’t belong there; never has. If U.S. policies and practices aren’t held under the judgement of the Gospel, why be a Christian at all?  Why not just pledge primary allegiance to anything our nation does and forget Jesus?  Just diminish our discipleship. 

Some U.S. “leaders” have done just that. Congresswoman Laureen Boebert said, “Jesus didn’t have enough AR-15 rifles to keep the government from killing him.”  What? Jesus is remolded into a grievance filled, revenge seeking and bully. What does the congresswoman do with the Sermon on the Mount, the words, “Love your enemies” or in the Garden of Gethsemane, “Nevertheless, thy will be done”?  The paradox, of course, as Reinhold Niebuhr argued, while international ethics are messy, they begin with morality in human expression.

The witness of Jesus of Nazareth, Jesus the Christ, isn’t limited to the foolish, mean-spirited and ill-informed theologies of some in congress these days. Jesus of scripture says “Come to me, all you who are weary and carrying heavy burdens, and I will give you rest.  Take my yoke upon you, and learn from me, for I am gentle and humble in heart, and you will find rest for your souls.[iv]” 

The witness of Jesus is UnFlagging!  It is persistent – enduring. It calls leaders to leave their C-Suite offices and learn from the folks in the parking lot.  It calls on congregations to speak with and learn from folks not in the pews on Sunday.

In the mid-1980s my family lived in a low-wealth neighborhood in Evansville, Indiana. One fall, fear gripped neighbors as vicious rapes were reported. The assailant was said to be African American in our multiracial community. Soon we learned the Ku Klux Klan was sending patrols to protect our white citizens, especially the women.  What should our small core-city ministry do? How might we offer a safe alternative to this violation and the hate-based response?

Someone suggested we talk with Will Campbell. Mississippi born, Baptist minister, graduate of Yale Divinity School, author, and Civil Rights advocate, Will was known for friendships with a wide range of people, including members of the Ku Klux Klan. Will took this dwelling together stuff seriously!

I called and left phone messages for Will. It took a few days, and he returned my call. Hearing of our situation, he said, “First thing you need to say to the Klan is “no, your activities are not welcome.'” That sounded good to me — We had already done that. Then, Will, stumped me, surprised me. He asked, “What are their names?” 

NAMES?  “What do you mean?” I responded, “Whose names? Our neighbors?”  “No.” Will said, thinking I would already know the Klansmen. Their names.  I confessed that I didn’t know any of those folks.  He said, “Well, then, what the hell you been doing?  Who are they?”  Interesting, our need to limit where repentance, reconciliation and renewal might occur. Perhaps some changes, some weaving of new relationships could happen in my own life, not only in the lives of Klan members. Might there be a bridging to new relationship, even there? A renewal larger than my imagining?

South African Methodist Bishop Peter Story noted that “America’s preachers have a task more difficult, perhaps, than those faced byus under apartheid. We had obvious evils to engage; you [on the other hand] have to unwrap your culture from years of red, white and blue myth, You have to expose and confront the great disconnect between the kindness, compassion and caring of most Americans and the ruthless way American power is experienced, directly and indirectly, by the poor of the earth. You have to help people see how they have let their institutions do their sinning for them.“
























@font-face
{font-family:”Cambria Math”;
panose-1:2 4 5 3 5 4 6 3 2 4;
mso-font-charset:0;
mso-generic-font-family:roman;
mso-font-pitch:variable;
mso-font-signature:-536870145 1107305727 0 0 415 0;}@font-face
{font-family:Aptos;
panose-1:2 11 0 4 2 2 2 2 2 4;
mso-font-charset:0;
mso-generic-font-family:swiss;
mso-font-pitch:variable;
mso-font-signature:536871559 3 0 0 415 0;}p.MsoNormal, li.MsoNormal, div.MsoNormal
{mso-style-unhide:no;
mso-style-qformat:yes;
mso-style-parent:””;
margin-top:0in;
margin-right:0in;
margin-bottom:0in;
margin-left:.5in;
mso-pagination:widow-orphan;
font-size:12.0pt;
font-family:”Aptos”,sans-serif;
mso-ascii-font-family:Aptos;
mso-ascii-theme-font:minor-latin;
mso-fareast-font-family:Aptos;
mso-fareast-theme-font:minor-latin;
mso-hansi-font-family:Aptos;
mso-hansi-theme-font:minor-latin;
mso-bidi-font-family:”Times New Roman”;
mso-bidi-theme-font:minor-bidi;
mso-font-kerning:1.0pt;
mso-ligatures:standardcontextual;}.MsoChpDefault
{mso-style-type:export-only;
mso-default-props:yes;
mso-ascii-font-family:Aptos;
mso-ascii-theme-font:minor-latin;
mso-fareast-font-family:Aptos;
mso-fareast-theme-font:minor-latin;
mso-hansi-font-family:Aptos;
mso-hansi-theme-font:minor-latin;
mso-bidi-font-family:”Times New Roman”;
mso-bidi-theme-font:minor-bidi;}div.WordSection1
{page:WordSection1;}

[i] Weems, Lovett H. Jr. Leading Amidst Christian Nationalism, LEADING IDEAS, Lewis Center for Church Leadership, June 25, 2024).

[ii] Matthew 5:43-48.

[iii] Luke 22:42

[iv] Matthew 11:28-30.

[v] Storey, Peter, Sojourners Magazine, Oct. 18, 2006.

Jesus Wrapped in a Flag

~ philipamerson ~ 2 Comments

Jesus Wrapped in a Flag

So-called Christian Nationalism appears to have mushroomed in our body politic. Books like Taking Back America for God (Andrew Whitehead and Samuel Perry) and The Kingdom, The Power and The Glory (Tim Alberta) document the spread and extent of this ideology across American faith communities. Is this new? Or is it reappearing after years buried in the subsoils of our common life?

Do your recall the l-o-n-g word Antidisestablishmentarianism? In elementary school I learned it was the longest word in the English language. Well, not quite. At only 28 letters, it now is said to be the fourth longest. I won’t try to spell or pronounce the top three. The folks at Merriam-Webster say it doesn’t qualify for a dictionary; it is so little used. Okay – but I have burned too many brain cells learning to spell it. Antidisestablishmentarianism arises from historic struggles in Britain over the role of religion in government. This word argues religion (the Church of England in this case) should receive special government benefits, support, patronage.

Increasingly unmerited claims that the United States was to be an exclusive Christian Nation are made. Stephen Wolfe’s book The Case for Christian Nationalism, widely read and oft cited, is a core effort in this “restorationist” project. This desire to return a simplistic narrative about our nation’s founding, our diverse communities of faith, and multiple cultural expressions is misleading, even antithetical to what Jefferson referred to as our “Great Experiment.” In fact, the First Amendment to the U.S. Constitution (known as the Establishment clause) opens with the words, “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof.” Something fresh, never seen before, was being birthed with the American experiment. Something untethered to a monarch, or a single faith tradition was begun.

Evangelical scholar Kevin DeYoung acknowledges an understandable hunger among some Christians for something like Christian Nationalism; however, after reviewing Wolfe’s book, he concludes “Biblical instincts are better than nationalist ones, and the ethos of the Christian Nationalism project fails the biblical smell test.”

DeYoung offers a clear window on the rootage of Wolfe’s narrowly drawn and grievance informed “research” as he writes “The message—that ethnicities shouldn’t mix, that heretics can be killed, that violent revolution is already justified, and that what our nation needs is a charismatic Caesar-like leader to raise our consciousness and galvanize the will of the people—may bear resemblance to certain blood-and-soil nationalisms of the 19th and 20th centuries, but it’s not a nationalism that honors and represents the name of Christ.” He concludes“Christian Nationalism isn’t the answer the church or our nation needs.” (DeYoung, Kevin, “The Rise of Right-Wing Wokeism”, Christian Living, Nov. 28,2022)

As a teenager, in the early 1960s, I recall sermons warning if John Kennedy were elected, our first Roman Catholic President, he would receive orders directly from the Pope and the Vatican. Fortunately, a majority of U.S. voters didn’t buy that argument. Today, the benefits of Kennedy’s presidency and the tragedy of his assassination continues to shape and haunt our national self-understanding.

In my early adulthood (late 1960s and early 1970s), I heard the black evangelist Tom Skinner preach. He said “All the pictures of Christ were pictures of an Anglo-Saxon, middle-class, Protestant Republican. There is no way that I can relate to that kind of Christ.” (See Jamar Tisby, Footnotes, October 24, 2023.). Skinner painted the image of a white Jesus wrapped in an American flag. He was saying “the Jesus long marketed by the American church wasn’t a faithful representation of the Jesus of the Gospels.” Teaching in a United Methodist school in the Republic of Panama in these years further sharpened my awareness. Skinner was right.

Today’s Christian Nationalism continues to market a fraudulent version of the Christ. It is often linked to the “great replacement” theory that rests on the notion that immigrants and nonwhite, nonChristian persons (especially “Jewish elites”), are engaged in an international plot to take power away from those with birthright privilege in the United States. Do you remember the torchlight parade and the chant “Jews will not replace us” in Charlottesville, Virginia in 2017? Such entitlement beliefs are not only profoundly racist and antisemitic, but they are also neither faithful to U.S. history nor the Christian message.

Whether as Christians or patriotic Americans, or both, how shall we respond?

My friend, Lovett H. Weems, has outlined seven strategies “for responding to Christian Nationalism in measured and faithful ways.” (Leading Amidst Christian Nationalism, LEADING IDEAS, Lewis Center for Church Leadership, June 25, 2024).  Weems offers a helpful overview especially reflecting on the church’s historic endorsement of a civil religion. He is clear about the dangerous ties to the racist agenda of many that Christian Nationalism brings. The strategies offered start with “Be Cautious” and conclude with advice to “Understand the broader social, historical and political landscape.” In between are calls to love of country, to be humble, to stay positive and focused, and to remind others that Christians are called to give witness. These are more a starting point than a guide.

Missed is an awareness of the multiple and diverse contexts and callings of Christian congregations. Few people understand this more than Weems. In many places a more robust response is appropriate. The cautious tone of these “strategies” reflects the tendency of many denominational leaders in recent years to avoid conflict. It reminds one of the crouching stances that have marked too many “leaders” in handling the recent divisions in United Methodism. Perhaps it is, as Weems admits, a “soft civil religion,” but it can none-the-less be misunderstood as a draping of the American flag across the shoulders of the cautious contemporary U.S. church. I suspect the author knows the suggestions offered focus more on what should be avoided and miss some options of what Can Be Done to faithfully respond to Christian Nationalism.

In future days I will offer what I believe may be more effectual responses. I close remembering the words of British Methodist leader Donald English when he said, “The world has enough salesmen of the Gospel.  What we need is more free samples.”

Backward Facing, Careful Steps

~ philipamerson ~ 4 Comments

Backward Facing, Careful Steps

The Indiana Conference of the United Methodist Church Clergy Session had ended and a childhood memory played across my mind.  Perhaps you recall the game often played at picnics, or at elementary school recess.  Children would race walking backwards toward a finish line ahead.

I remember some falls and trips and stumbles as I rushed in the opposite direction with backward steps.  We were facing where we had been, glancing over the shoulder to make certain we were moving forward, careful not to land on our behinds. Too often my movements proved to be sideways rather than toward my goal.

The Indiana UMC proceedings and language were familiar. Newly ordained clergy were asked to commit to moving forward toward perfection in love.  A good thing – Methodism’s understanding of sanctification – being perfected in love. 

There were a set of newly determined behavioral standards presented.  Thirty-six (36) pages of them!  In small print! Coming down to those gathered from some unidentified Mount Saini and without Moses presenting them, they seemed odd and half-baked. The point was made that these “guidelines” were not to be used to police one another, rather these were provided to be clear about “expected personal conduct.” 

Later some of us chuckled at this effort to “guide” this group with a document and suggested that 36-pages weren’t enough.  Perhaps a 200-page or 300-page document might get closer to capturing our human frailties and failings more fully. Or perhaps there is another way to proceed based more on the Biblical patterns of relationship, narrative, Gospel. This document carried no mention of repentance, restitution or forgiveness.  Precious little spoke to communal failings. There was no mention of a failure to visit in the neighborhoods, to offer communion to those in prison or hospital. There was no call to public witness against greed, racism or systemic abuses.

I looked across the sanctuary at St. Luke’s church that was filled with colleagues. Good and fine people they are. I realized that they, like me, were sometimes strong and wise, and often, also, we are “broken people.”  I thought of a song by the Cincinnati based folk music band Over-the-Rhine, “All My Favorite People are Broken.” This stanza came to mind:

All my friends are part saint and part sinner
We lean on each other, try to rise above
We are not afraid to admit we are all still beginners
We are all late bloomers when it comes to love

The assembled leaders up on the chancel for this gathering are well intentioned folks and, if honest, they are broken as well. They congratulated one another for service.  Okay – it was deserved.  Still, old-timers like me recall this was formerly the session when retirees had a couple of minutes to speak.  Their brief (and sometimes not so brief) reflections were worth 1,000 pages of behavioral standards. At this session a couple of dozen retiree’s names were read and placed on the screen.  No stories from their service were shared. Only seven new elders or deacons were welcomed. Shouldn’t there be some conversation about welcoming more persons into ministry for the future?

Nor was there mention of ways those currently in ministry were seeking to address the gun violence in neighborhoods nearby. There was no mention of the continuing tragedy of an opioid epidemic raging in rural communities, nor a word about the ways the state legislature is engaged in practices that favor the wealthy and disadvantage the poor in education, healthcare, or taxation.  There was nothing in the 36-page document calling for pastoral attention to these matters.

The few mentions of the recent decision by the General Conference of the United Methodist Church to remove harmful language excluding LGBTQI persons were offered in a defensive context like backward facing, careful steps!  Is it truly a welcoming of ALL in membership and ministry if made only in a backward facing defensive mode? The point was made that “traditionalists” are welcome. That is important, crucial, understandable.  Who might be left out in this affirmation? Are persons who are pushing the limits of our current understandings of church and ministry also welcome? What of those who want to do more than talk about justice? Those who challenge the status quo?

I understand the fear, the need to control. I know my temptations to “slow walk” a witness in times of controversy. Thank-you-gifts were shared among those up front who were completing a term of service.  Glad. Good people they; they have been faithful and careful in clergy evaluation and ordination. Still, it is strange this is called a “conference” and no conferring is done.  The agenda is top-down, pre-arranged, cautious, from some cookie-cutter paradigm designed for control. We left with no story told about ministry in our urban and rural settings. No new story to tell. Looking across the room I thought of the remarkable gifts shared by these pastoral leaders in their communities.  There was so much to celebrate since last assembled. One can hardly move quickly or effectively to offer a transforming message of the Gospel while walking backwards, in the hope of forward motion.

UMC and PTSD

~ philipamerson ~ 1 Comment

UMC & PTSD

A research psychologist friend told me about epigenetic trauma a couple of years ago. Can the traumas of one generation be genetically passed on to the next? Not just environmentally but biologically? Might there be some influence/alteration on the DNA of offspring following extreme stresses on the parent?  I thought it improbable, fantastical even; then began to discover the scientific research and was amazed. Rachel Yehuda writes in the Scientific American (July 1, 2022) of “How Parents’ Trauma leaves Biological Traces in Children.” The article makes modest claims, even suggesting some potential benefits; still it is clear this phenomenon is rooted in a growing body of research. Some report significant inherited vulnerabilities among children, as gene functions are altered by violence and trauma to a parent. 

My research friend notes that over the past seventy years, generation after generation have lived in a time when foreign wars never ceased for long. For decades now gun violence and mass shootings have become a staple in our information diet.  He conjectures that well over 60% of our societies’ population lives with some degree of Post-Traumatic Stress Disorder or Depression.  Significant increases in suicide rates and treatment for severe depression stand as evidence something has changed.

This has left me wondering about the United Methodist Church. What has been the impact of decades of disinformation and disagreement on the denomination and leaders?  Following the decisions of the 2024 General Conference in Charlotte, removing the harmful language excluding LGBTQ persons from congregational care and leadership, the question of institutional epigenetic trauma weighs on my mind. Sociologists have long understood the phenomenon of “structural effects” or “institutional effects.”  Persons are shaped, restricted, influenced, limited, or open based on the ecologies in which they reside and work. This has been evident in the responses of denominational leaders following General Conference. An ecology of abuse and division has prevailed in the denomination for decades. Much of it is carried out by well-funded advocacy groups like the so-called Institute for Religion and Democracy and Good News Movement.

The decisions in Charlotte, long overdue, offered a time of relief, celebration, joy.  I was there – and found myself laughing and sobbing all at once. As some sang and hugged, there was a muted quality to the celebration. A good thing, I thought. It was not a time of gloating or retribution. As Steve Harper puts it, we need to be an “Un-reviling Methodist Church” to become, in truth and fullness a “United Methodist Church.” This spirit of forgiveness and opportunity was reflected in persons who spoke in favor of making space for congregations who had disaffiliated to return in the future. 

Still, it seems, many denominational leaders were careful not to engage in too much celebration in Charlotte and upon returning home these “leaders” were more inclined toward defense. Many who quietly supported welcoming all into the church, returned home (to their local context – district or conference) with a more muted response. Their main theme became, “If you disagree with the decision in Charlotte, don’t worry, your local church doesn’t have to change. You can keep behaving the way you always have.” Meaning keep excluding as you will.  This is to my understanding much more a PTSD response than imaginative leadership.  The violence done by groups specifically organized to do damage has left its generational marks.

I can easily ask “Where is the courage?  Where is the imagination for the future?” And I do. Even so, I am mindful that for decades groups organized to do damage on the UMC continue at their work. Even before we left Charlotte, there were forces publishing and on social media seeking to bully and diminish the joy that should otherwise accompany the new day of openness and welcome for United Methodists.  

I don’t have an easy remedy to this institutional epigenetic trauma.  My research friend recommends meditation, prayer, music, seeking calm, new collaborations, reaching out to others who have been wounded. In my experience imagination will require finding time for laughter and celebration. It will require an end to seeking to placate those who have been a part of the damage inflicted. Now is time for generational healing and for the imagination that will follow. 

We are passing through a season of Ascension and Pentecost in the liturgical year.  The fires of Pentecost continue to burn. Willie James Jennings of Yale Divinity School says of this season, “The revolution has begun.”  Time to focus on the future.  Time to admit our institutional PTSD and find care in one another and in our core and gracious identity as United Methodist.

The “Good” in Good Friday

~ philipamerson ~ 1 Comment

The “Good” in Good Friday

Perhaps I was six or seven when the question first came.  What is “good” about Good Friday?  Our lives are full of questions; or at least mine is.  These days most of my questions are about more mundane things, like “How did those spots get on my shirt or on my necktie?”  Any man over seventy-five will understand.

After more than seven decades, the more profound and intellectually jarring theological question about the goodness of Good Friday still stirs in my spirit. I don’t have the one right, true answer as many of my conservative friends suggest they have.  The soup stains on my necktie are so much more easily explained.

Other friends, more secular searchers, ask, “Why a focus on the cross? Isn’t there a better, less violent, symbol?”  Without answering, I think of all the modern-day crosses people bare. I have been with families after a painful death, a murder, a rape, or a drowning.  There are realities of starvation, war, captivity, and financial ruin. Abuse and discrimination are crosses of a different sort. Sin is woven within the human condition.  Evil is present. No matter our desires for something less violent and more velvet — there is brutality and death.

Catehdral de San Isidore in Argentina

I recall the historic theories of the atonement.  Jesus’s death is portrayed as Ransom, Substitute (suffers for), Penal (suffers instead), Example, and Victor. Each theory today is understood in decidedly individualistic ways.  It is a quid pro quo formula as in Jesus did this and I get some reward. Such theology appears deeply embedded in St. Paul’s perspective (I Corinthians 15 or II Corinthians 5).  

It was my beloved New Testament professor, Robert Lyon, who challenged me to think beyond this; to think more deeply and widely.  The word study he assigned me was on the word λύτρον, meaning either redemption or ransom (Mark 10:45 and Matthew 20:28).  I can still see the twinkle in Bob’s eye as he said, “And the context? Who is this ransom for and why?  What is the larger Biblical frame?”  These were the years of the Vietnam War and Civil Rights struggles over racism and sexism.  Bob wasn’t dismissing classic atonement theories out of hand; he was asking for more – for a deeper grasp of the whole of the scriptural story.  What does “ransom” have to do with justice?  What if this is bigger than an individualistic transactional act? What if it is transformational for the entirety of God’s purposes?  What if it is not primarily about one’s personal “free of sin” credit card?  What if it is for ALL and for the entire Creation!

Walter Brueggemann suggests we speak of the execution of Jesus rather than his crucifixion. ALL THINGS are seen as potentially redeemed and redeemable: corrupt institutions, the violence of every empire, the despoiling of creation.  Brueggeman speaks of God’s purposes as displayed in the life of Jesus as prophetic imagination.  He speaks of “the alternative world that God has promised, and that God is birthing before our very eyes.

For me, even with food stains on my shirt, the questions in my spirit find greater meaning. This is the GOOD in Good Friday – God’s promise displayed for all persons and all creation.  If we have eyes to see it and the will to live into it.

Pick-Up Theology

~ philipamerson

Pick-up Theology

It happened again, recently.  A public gathering, I prayed or presided in some fashion.  A reception follows. All seems “normal” until one of the folks nearby starts to share a story and stops, “Woops, I forget, a preacher is here.” Often, I could anticipate what was going to be said. I have heard the story or off-color joke previously… I do not have “virgin ears”… but, somehow, I represent a purity zone. Clergy are thought to reside in the “Area 51” of polite conversation.

At times it is even worse. I am cornered as “an expert?” Some long-stored-up theological questions are brought forward. Many are just silly.  Some would require a semester course in seminary, or perhaps the completion of a dissertation. Many are qustions that require attention throughout a lifetime. Some questions are asked as a “gotcha.” They are meant to make the preacher squirm.

Often, it begins with the words, “Pastor, I am not very religious, but I am spiritual and am troubled by some things; can you help me understand?”  Here are a few I have encountered:

  • “What kind of fish swallowed Jonah?”
  • “Did Jesus really walk on water, or did he know where the rocks were?”
  • “If Jesus was alone when tempted in the desert, who knew to write about it?”
  • “Do you believe in Hell?”
  • “Do dogs go to heaven?”
  • “Did Adam and Eve have belly buttons?”
  • “In the Prodigal Son story, doesn’t the older brother get a bad rap? What did he do wrong?”
  • “Is everyone forgiven no matter what they do?
  • “Where did Cain find a wife? Isn’t marrying a sister incest?”
  • “Wasn’t Catholicism invented in 1054 so political leaders could break with the Eastern Church?”
  • “Does U.S. House of Representatives Speaker, Mike Johnson, have a Biblical Worldview?”
  • “Don’t you think Pope Francis is a Socialist?

Only a sample of the queries are here, some serious and knowledgeable, others an effort to be cute, too many with monistic (either/or) assumptions that miss the discovery and value of paradoxes within the theological task. (e.g., “If one would be master he/she must first be servant.”) I have learned the value of the rabbinic method of answering a question with a question.  This is not the time for an overview of differing Biblical texts and literary scriptural devices. Much as I would like, there is little time to teach about the call to live in terms of the realm of God. (And there is certainly not time to speak of my preference for Kindom of God rather than Kingdom.) Often personal faith-journeys, current events or some family disputes are at the core of the seriously asked questions. 

I find it a little like the “pick-up” basketball games played while growing up in Indiana. You call your own fouls and get to choose your team mates. The game unfolds “on the spot” but there are certain moves and shots that need to be tested against the other players. Could I make that hook shot now? Could I guard that more experienced player this time?

If possible, when these “questions for the pastor” spontaneous moments come my way, I invite folks to do their own study, later, and suggest a book or two to read. Then, I look for JOY. Is there a way to find in this moment the wide and wonder-filled sense of holiness carried within a smile or even a light chuckle?  Perhaps thereby, faith is made more durable, understood with a richer complexity, and invitationally rather than a collecting up the right set of answers.  So, when recently asked “Did Adam and Eve have a belly button?” I paused for a moment and said, “O yes, I think so, and I am certain God continues to have stretch marks from such births.” I was rewarded with a smile.

I am told that Thomas Langford, the former Duke Divinity School Dean, enjoyed driving a red pick-up truck around Durham and especially on the university campus.  The license plate on the truck read “JOY N IT.”  Folks who didn’t know Tom, might have mistakenly thought he was expressing his joy in driving that pickup.  Others knew better.  He was perhaps speaking of the joy of the truck, but I suspect he was also talking about the joy of a life of faith, of living and leaning forward into the questions, of imagining the joy of a life of gospel relevance… filled with gratitude and delight.

The poet John Keats wrote “Call the world, if you please, the Vale of Soul-making.”  This task of “Soul-making” involves asking good questions and establishing habits of the heart. Habits of study, meditation, observation and being open to new imaginative insights, and yes, humor.  It is the keeping of these patterns, until these patterns keep us. 

So, I look forward to the next set of “questions for the pastor.”  Maybe I can do better next time.  Until then, I will remember the words from correspondence that is included in the Bible, James 1:2-5: My brothers and sisters, whenever you face trials of any kind, consider it nothing but joy, because you know that the testing of your faith produces endurance; and let endurance have its full effect, so that you may be mature and complete, lacking in nothing. If any of you is lacking in wisdom, ask God, who gives to all generously and ungrudgingly, and it will be given you. (NRSV).