The Joy of Discovery: My Side Trip with Henri Nouwen

To my list of favorite Christian teachers and authors, you can now add Henri Nouwen. I've had a few of his books on my shelf for some time, waiting to be read, but it wasn't until this week - when I began reading Befriending Life: Encounters with Henri Nouwen - that I discovered just how powerful an impact this man made on so many lives.

My initial thought when starting on this side journey was to mentally slap myself for not having turned to his writing sooner. Then again, don't we always approach things in our lives exactly how we are supposed to, and at exactly the right moment? Yes, Nouwen was on the shelf (or, in my case, the bedside table), but the time wasn't right until this week. And what an exciting and emotional time it has been.

Here was a man who was one of the most acclaimed teachers and lecturers in the world, holding professorships at Harvard and Yale before moving into the L'Arche Daybreak community in Canada and living out the rest of his life as a friend and mentor to many. And yet his writing - and the memories others have of their time with him - are sprinkled, sometimes more heavily than others, with the same doubts, indecision, insecurity, and need for acceptance that we all experience. Rather than hiding these feelings or attemtping to overcome them, this renowned Catholic priest used them to relate to people and to help them with their own struggles and spiritural journeys.

My journey with Nouwen will indeed be a long one, and I look forward to reading as much of his work as I can get my hands on. And if that writing is anything like this excerpt below, taken from Befriending Life, it will be a great journey indeed.

"The key to gratitude is to cultivate surprise. Surprise!

"Let's say I call you up and say that I am coming over soon and I am bringing you flowers. You might be very happy. You also might build up expectations about when I would get there and how nice the flowers would be. Indeed, you might build up such a strong sense of what was going to happen that when I actually got there and had only three daisies you might be disappointed.

"But imagine instead that I call you and say that I will be coming by and then, when you open the door, there I am standing with a bunch of flowers. Surprise! I have brought you a gift that you didn't expect. You would be touched and happy ... and grateful."

A Fleeting Glimpse of Bobby Bowden

In case you haven't heard, Coach Bobby Bowden has a new book.

Of course, I don't know how you couldn't have heard - he's been all over the airwaves playing it up, and answering the inevitable (and oft-repeated) questions about the circumstances surrounding his dismissal from Florida State. Now it's fair to say that I've never been much of a Florida State fan, preferring instead to side with my home-state Virginia Tech Hokies, but Bowden to me has always been an entertaining guy. His interviews and press conferences have always been fun to watch, and over the years he's never seemed to lose touch with his Alabama roots (even with his connections to FSU and West Virginia).

Over the past few days, I've learned more about him than I have in previous years, and I like what I've learned. It's certainly been enough to tempt me to read more, and as such I'm looking forward to reading his new volume, Called to Coach. But the interviews and book tour also jogged memories of my brief brush with the coach four years ago - if you call being in the same stadium with him as a brush.

In 2006,I was in Florida for a relaxing weekend with several guys from my college days, and we had stopped at FSU to pick up one of our friends who still worked for the university. While waiting to depart, I was given a quick peek inside the football stadium - an impressive sight indeed. I was surprised to find that Bowden, his coaching staff and the team had just finished up a practice and were gathered in the center of the field. He was certainly easy to pick out - the famous hat being a great homing beacon - and because I had my camera with me I was able to snap several photos.

Coach, I know the Seminole nation will miss you and your presence on the field, but I hope you enjoy retirement and your time with the family. Your team cost the Hokies a national title a few years back, and that's a grudge that I know will hang over Blacksburg for a long time, but you were always a class act. College football will definitely not be the same this season.

These pictures are for you...

What is Poverty? William Stringfellow Answers...

William Stringfellow - lawyer, activist, lecturer and Episcopal lay theologian - moved to an apartment on 100th Street in Harlem in 1956 and set about the work of representing the residents of that depressed area of New York City. As he documented in his autobiography, My People is the Enemy, he made this move out of a sense of Christian duty to those among his fellow man who were suffering most, despite the numerous other opportunities he could have pursued in private practice or as part of a large firm.

During his time in Harlem, he was exposed to the severe poverty in which his friends, neighbors and clients were living, and which many today often choose to ignore - whether by averting their eyes and thus not seeing, or by contributing money and calling it a day, rather than rolling up their sleeves and jumping right in. Forty-four years have passed, but the circumstances which Stringfellow witnessed first-hand are as present today as ever.

And what is poverty? I think Stringfellow's summary answers that question beautifully - not in terms of the imagery, but in his writing style. As you read, I want you to ponder the poverty in your own neighborhood, town or city, and reflect on what you have done lately to help. What you see here isn't confined just to Harlem, or Mobile, or Washington, D.C. - it's anyplace where we really take the time to look and see.

"Poverty is a widow on welfare whose landlord cuts the heat, knowing that the winter will end before a complaint is processed. Poverty is a drug addict who steals from his own family or pawns the jacket off his back to get another 'fix.' Poverty is being evicted from a housing project because the project manager determines that the family is 'undesirable.' Poverty is a Puerto Rican shopkeeper whose store is stoned when he tries to relocate south of the 96th Street boundary of East Harlem. Poverty is an adolescent with a tested I.Q. of 130 who cannot read or write the English language well enough to get other than the most menial jobs. Poverty is the pay-off to a building inspector not to report violations of the building code. Poverty is a young couple who marry because that is the only way to get out of the tenements and into a project, and whose marriage fails, and who have neither the grounds for a divorce in New York nor the price for a divorce in another jurisdiction. Poverty is being awakened in the middle of the night by a welfare investigator who demands to search your apartment to be sure you are not cheating the taxpayers. Poverty is the incapacity to complain against the landlord because you can't afford to take a day off from your job or from minding the family to go to court. Poverty is a kid who wants to be adopted to escape from the slums but whom no one wants. Poverty is a boy whose father has thrown him out, a boy who needs a place to stay. Poverty is living in darkness after the electric current has been turned off as a fire hazard, and waiting for six or seven days until someone is sent to repair the obsolete wiring.

"Poverty is the enormous burden of waiting - waiting for hours for a doctor to examine a sick child at the hospital clinic, waiting for an interview with a social worker, waiting at the employment office, waiting in line for what the government ironically calls 'surplus' food, wiating for everything, everywhere you go.

"Poverty is the vulnerability to death in its crudest forms. Poverty is the relentless daily attrition of contending with the most primitive concerns of human existence: food and cleanliness and clothes and heat and housing and rest and play and work."

Why be an Episcopalian? Ask Our Presiding Bishop...

Does the American Anglican Council Even Care About Fact?

And the misrepresentation continues.

In the July 30, 2010 newsletter penned by the Rev. Phil Ashey of the American Anglican Council, the July 18 visit of Bishop Gene Robinson to Foundry United Methodist Church was summarized in this way: "Bishop Gene Robinson of the Episcopal Diocese of New Hampshire preached at Foundry United Methodist church in Washington, DC, and urged them to 'get in trouble' by conducting same-sex marriages to show 'God's limitless, boundless and unimaginable love.'"

Again, this is not what Gene said - what he said was, ""When I ordain deacons, I tell them that I expect them to get into some Gospel trouble. If they're not in trouble, I wonder if it is the Gospel that they are preaching." This misrepresentation of his remarks perpetuates the incorrect information floating around. I can only assume at this point that those in the AAC don't have any interest at all in knowing the facts; it seems that all that is important to them is what THEY think, and facts be damned...

Friday Miscellany: Jack Spong, Lambeth, and Other Thoughts

In his column for this week, retired Episcopal Bishop Jack Spong offers a brief discussion of the General Epistles in the New Testament. I was amused to find, in his concluding paragraph, that the Bishop offered this assessment of the General Epistles:

"Not all parts of the Bible are equally holy. The General Epistles we have looked at in this column do not come close to some other parts of the New Testament in either integrity or power. They are, however, 'in the book' and so, to complete our journey through the Bible, I include them. I urge you to read them once. It will not take more than ten minutes. Then you will have done it and you will never have to do it again, for, some parts of the Bible, once is enough."

I can't help but wonder what Eusebius thought about these particular epistles when he compiled the current form of the Bible in 336 - and what the general consensus was at the Council of Nicaea on these texts. Did they, too, think that "once was enough"?

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While reading The Episcopal Church in Crisis, by Frank Kirkpatrick, I ran across the following quote first spoken by the Right Reverend Simon Chiwanga, retired Bishop of Mpwapwa Diocese in the Anglican Province of Tanzania: "Forcing your point of view by excluding from your circle those who disagree with you, or by compelling acceptance, is to usurp the place of God."

That line is worded in such a way as it could be used on both sides of the current debate within the Anglican Communion, but I can't help but wonder how many people in can honestly say they are taking those words to heart? Since 2003, how many people - particularly on the side of the more conservative folks who have broken away from the Episcopal Church and are now aligned with the Southern Cone bishops - have stopped for one moment to think that they are trying to stand in God's shoes?

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Conservative Anglicans are quick to claim that the rulings which come out of the once-a-decade Lambeth Conferences should be acknowledged as "law" by the 38 global provinces. The recommendations on such things as the prohibition on further consecration of gay or lesbian bishops should be viewed as gospel until such time as the entire Communion approves such moves, or only after consideration is given to the potential impact on the worldwide Church.

But are these conservatives being selective on which proclamations they accept? Shouldn't they take that same view on all statements coming from Lambeth? I'm convinced that they are.

In looking at some previous Lambeth and Anglican Consultative Council statements, I can't see where the entire Anglican Communion is living up to the statements to which many feel we should all strictly adhere. Some examples: (1) Lambeth 1948 - attendees affirmed that Scripture "should be continually interpreted in the context of the Church's life; (2) Lambeth 1988 - attendees reaffirmed the "historical position of respect for diocesan boundaries and the authority of bishops within those boundaries"; (3) Anglican Consultative Council 1993 - affirmed that it "would be inappropriate to any bishop to exercise episcopal authority within a diocese without first securing permission from the resident bishop." (The last quote is on page 47 of the Kirkpatrick book.

Today, I often hear that Scripture is set and shouldn't be interpreted in the context of the modern world. The move of the breakaway Episcopal congregations in the United States to invite the oversight of African bishops without the approval of their diocesan bishops (with, to my knowledge, the exception of the Dioceses of Forth Worth, Pittsburgh, and a few others, where the bishops did give approval for alternate Anglican involvement) flies in the face of the 1988 and 1993 statements.

So why the selectivity? I didn't realize this was an either-or set of circumstances when deciding which statements to adhere to and which to conveniently ignore or overlook.

Desmond Tutu on Inclusiveness

"Jesus did not say, 'If I be lifted up I will draw some.' Jesus said, 'If I be lifted up I will draw all, all, all, all, all.' Black, white, yellow, rich poor, clever, not so clever, beautiful, not so beautiful. It's one of the most radical things. All, all, all, all, all, all, all, all. All belong. Gay, lesbian, so-called straight. All, all are meant to be held in this incredible embrace that will not let us go. All."

- From a sermon preached on All Saint's Day 2005 in Pasadena, California.

A Response to the Reformed Pastor

As I wrote yesterday, I had been very charged up by a post on the site The Reformed Pastor discussing Bishop Robinson's appearance at Foundry United Methodist Church. Initially, I felt that I would stay out of the debate and talk about it just on my blog; however, in rethinking the situation, how fair or honest am I being about my own views on this situation if I'm not willing to engage in thoughtful dialogue when given the opportunity? Every debate has two sides, and both should be represented.

So today, I went back to his site and took advantage of the opportunity he gives to his readers to post comments. I'll be curious moving forward to see if there is any response or continuation of what I think could - in any circumstance - be a constructive dialogue.

My response:

"One of the great things about our country is the ability to engage in civil debate, and I appreciate having the opportunity to read your views here. However, I (and I should point out that I am a cradle Episcopalian) was in attendance at Foundry UMC when Bishop Robinson spoke, and I am curious as to whether you listened to his sermon in its entirety (which is available on the church's website). I have concerns that much of the anger and pain that people feel about his consecration as a bishop is perpetuated by offering only selected excerpts of sermons, talks, etc.; in reading this post, it appears you relied on a single source - Jeff Walton's piece - and excerpted selectively from that.

"Second, I must take issue with your understanding of the situation in the ECUSA where 'congregations, priests and members are fleeing in droves.' Of the 7,100 individual parishes in the ECUSA, 83 have left - that's 1.1 percent.

"In the comment above, Undergroundpewster refers to feeling that Bishop Robinson has discovered truth and is operating under self-delusion. I would contend that it is not delusion or the discovery of truth, but an understanding of the Bible as he has arrived at it. One of the marvelous things about any Christian denomination is that, for millennia, Christians have engaged in deep study of the Bible and n the area of scriptural interpretation. Just as you and I may disagree over whether the Bible is literally the word of God or rather man's understanding of God's word, our understanding of the Bible and the meaning that we get may also differ. I'm confident that Undergroundpewster would be offended if someone felt that his understanding of the Bible was wrong and called him deluded. No matter our differences of opinion, any debate - in the realm of theology or anywhere else - should always be tempered with respect. My wife and I have differences of opinion from time to time on church issues, but we view each other's opinions - and always those of others - with respect.

"Finally, with regard to your last paragraph, a listening of the complete sermon would clarify the use of Acts 3. I agree completely that God healed the man through Peter and John, but it was not God that allowed the newly-healed man into the Temple - it was that he finally met the rules of man that finally allowed him into the Temple. It was not just healing, however, but a new view of this person by the Temple officials - just as the view of the ECUSA towards ALL of our brothers and sisters has changed and they are being welcomed.

"The sign which hangs outside of each Episcopal parish reads, "The Episcopal Church welcomes you" - there are no asterisks, no conditions, and no requirements. I believe that we are living into that promise through the inclusion of everyone in the various aspects of life in the church.

"Again, thanks for providing a place for this debate."

Attacks on Gene Robinson Are Off the Mark

At some point during the past few days, I heard someone make the comment that unlike 40 years ago, when we had just three main television networks which each tried to provide a balanced presentation of the daily news, we now have a wide variety of networks that take a much more partisan approach in the presentation of the news. Viewers can now turn to Fox, MSNBC, CNN, or any of a number of other channels which present the news in a way they feel most closely reflects their personal political beliefs.

I'm no longer surprised at the political approach these networks take in doing their jobs - but what I do find disappointing even now is that this style of reporting, both broadcast and internet-based, extends to the coverage of major events in the area of religion. Not only can this coverage also be very slanted to one side of the political spectrum or the other, it is often incomplete, lacking the complete details for readers to make up their own minds, or taking things out of context to achieve the desired effect. Consider how Noah and the flood would be reported today - a story with which nearly everyone is familiar: Noah is told to build an ark, take his entire family and two of every living thing inside, and ride out the 40 days of rain that killed every living thing on earth. In today's news, you would find the headlines for this story in completely new versions: "Noah and family flee flood, ignore cries of neighbors", or "Noah lacks focus on environment, fails to stop melting of ice caps and global flooding", or even "Animal cruelty - Noah locks animals in overcrowded ark; poor living conditions mark 40-day journey".

I suppose this has all come to mind over the past four days as I've read some of the media reports and blog posts based on Gene Robinson's visit to Foundry United Methodist Church on July 18 (see blog post of that same day). To a large extent, much of what I've seen to this point has taken incomplete quotes or material from his sermon and question-and-answer session out of context - obviously in a blatant attempt to curry favor with one demographic of reader or another. Some of the pieces have been composed based on other stories with no research, perpetuating the bias from one post or article to another.

The one that really triggered my negative response was a post by David Fischler on the blog of The Reformed Pastor with the headline "Robinson Tells Methodists: 'Follow Me!'" The opening line reads, "Not content with having brought his own denomination to the brink of schism and collapse, Episcopal Bishop Gene Robinson toddled into Washington to spread the joy to the United Methodists." The writer then goes on to say that "Robinson and his fellow gay activists have turned the Episcopal Church's canon law into a hunk of Swiss cheese" and have led the church into a position where "congregations, priests and members are fleeing in droves."

By this point, I was already deliberating whether to respond directly on the blog and engage or not - and I was a bit hot under the collar. What folks like Mr. Fischler (or is it Reverend Fischler? His blog purports to present "daily thoughts on Christian faith and life in the world from an Evangelical Presbyterian church planter", and yet I saw very little evidence of faith or even of a Christian mindset in the post) don't take into account is that there were many people in the congregation that Sunday, including me. I heard for myself what Bishop Robinson said and how he responded to the questions posed by the parishioners, and I even downloaded the podcast of the sermon so that I can listen to it whenever I feel the urge. I have the facts, and the facts are these:

(1) Never once did he tell the congregation to "Follow me!"; he commented on his understanding of the situation and period of discernment in which Foundry currently finds itself, and stated his hope that they approach their decision prayerfully.

(2) The phrase "brink of schism" has been applied so many times to the Episcopal Church in the last 40 years that it is becoming tiring; does anyone recall the changes to the Book of Common Prayer in 1982, or the Philadelphia 11, or the ordination of women, or the consecration of Barbara Harris? Every time, there was talk of schism - and yet we're still here. Additionally, Bishop Robinson cannot be blamed for anything - he was elected overwhelmingly on the second ballot of his diocese, and his election was consented to by majorities of the House of Deputies and House of Bishops at the 2003 General Convention; if you're going to accurately point the finger of blame, shouldn't you be pointing it at a majority of the Episcopal Church?

(3) Fleeing in droves? Out of 2.8 million members and 7,100 parishes throughout the United States, a total of 83 parishes - that's about 1.1 percent, Mr. Fischler - have left. 1.1 percent. Doesn't a "drove" constitue a higher percentage than that?

I cannot help if the folks over at The Reformed Pastor have taken the time to listen to the sermon or do any independent reading, rather than continuing to spout the same tired lines of fear and hatred that we've been hearing for the last seven years. Based on what I've seen, I think the answer is no - and I certainly didn't see much of the Christian attitude that I've come to know from people over the years anywhere in his post.

I don't begrudge Mr. Fischler the opportunity to say whatever he wants - that's the great joy of having a blog; I enjoy it because it allows me to talk about what I would like and hopefully engage some dialogue. However, I would hope that he - and all media, for that matter - would at least try to be accurate and original in what they say.

Most importantly, shouldn't Christians of all denominations be focused on the larger picture of our world today, rather than on an election of a bishop - most obviously one that the Diocese of New Hampshire wanted - seven years ago? Aren't there more pressing problems in the world? On this note, I would end with the words of the Bishop himself in this regard:

"...the thing that concerns me, from those who want to leave this church in America, or leave it worldwide, is that they're saying that this one thing that divides us is more important than all the other things that hold us together. This one thing. It's more important than the creeds that we've held up for, what, 1,700 or 1,800 years; it is more important than our baptismal covenant; it's more important than the doctrine of the Trinity - the list goes on forever, of the things that hold us together. And these people are saying this one thing trumps all of that. And I just don't believe that for a minute."

Neither do I, Bishop. Neither do I.

Dancing in the Temple: A Morning with Gene Robinson

Over the years, I've listened to numerous sermons by and interviews with Bishop Gene Robinson and have read much of his book, In the Eye of the Storm: Swept to the Center by God. Since his election and consecration as bishop of the Episcopal Diocese in New Hampshire in 2003, many millions of people here in this country and around the world have come to know this man as a friend, a faithful servant, and a Spirit-filled priest - something which his friends in New Hampshire have known for quite some time.

Today, I was privileged to experience that faith and friendship first-hand when I attended two services at Foundry United Methodist Church in Washington. The Bishop had been invited to participate in the church's Summer in the City - Outstanding Preacher Series after the church's senior minister, Dean Snyder, had heard him preach as part of the 2009 Lenten series at a church in Memphis. (As Snyder noted, his response after hearing Bishop Robinson's sermon was, "Oh, my Lord! An Episcopalian who can preach a sermon!" - a line that got a tremendous laugh at both services.)

Both services - which were geared for very different interests, the first a more praise-and-worship style for the younger crowd and children, and the second more traditional - were very crowded. More importantly, I was so overjoyed to see a tremendous amount of diversity in the congregation; young, old, families, singles, black, white, gay, straight - perhaps the most comprehensive cross-section of the community I've ever seen in any Sunday service. The music ranged from the spiritual "Plenty Good Room" to an arrangment of a piece by Gustav Holst, and performances by the nine-person Jubilate choir, the 21-person chancel choir, the pianist/organist, and a guest flutist. All in all, something to appeal to everyone.

The Bishop's sermon was based on the two readings he had selected for today: Acts 3:1-10, which tells of the healing of the lame man at the Temple by Peter and John; and Luke 4:16-30, which tells of the first time Jesus spoke at the synagogue in Nazareth and was both admired for his ability to preach and reviled because he pointed out that Elijah and Elisha were sent by God not to the Jews, but to Zarephath in Sidon and Namaan the Syrian. He told all of us that the passage from Acts should be the one that speaks to everyone in the LGBT community - just as the lame man was prohibited from entering the Temple because of his infirmity, the LGBT community knows what is like to be barred at the door and prohibited from entering the sanctuary. And just as the man was healed by Peter and John and allowed at that point to walk into the Temple ("dancing in the temple"), those who have been discriminated against by many in today's world have also heard the call of God and now know what it means to celebrate in the center of the church.

As he said, the church is in chaos right now - which is to be expected when there is any sort of change, particularly in the area of the acceptance of the LGBT community over the past 20 years (and after millenia of the status quo). When a child goes to his or her parent to come out, there is a bit of chaos as the parents take it in and determine how to react; Robinson used this as a lead-in to his own situation, which he described as going to his father - the Archbishop of Canterbury - and saying, "Dad, I'm gay." Just as in the family, there is similar chaos as the church determines how to respond (although he feels that it is by and large over, and that we'll gradually see that we're moving on).

The Bishop also talked about the disparity between those who preach fear - the televangelists who use words like "abomination" and "Satan" to describe the LGBT community and are rewarded with increasing contributions - and others "who preach the limitless love of God and get into trouble". He said, "When I ordain deacons, I tell them that I expect them to get into some Gospel trouble. If they're not in trouble, I wonder if it is the Gospel that they are preaching." Later in the sermon, the Bishop said, "At the end of the day, we need to decide if we're going to be admirers of Jesus - or disciples. And Jesus doesn't need more admirers."

The question-and-answer session held after the second service was also very good, and the Bishop was very honest and straightforward in his answers (although as he pointed out, "Now you can see why I can't necessarily talk about this in the pulpit."). It is worth noting at this point that the clergy and congregation at Foundry have been in deep discussion throughout the summer over how they react to Washington's decision to allow same-sex marriage; Reverend Snyder said that the rules of the Methodist Church prohibiting the blessing of same-sex rites on church property or by Methodist clergy are in direct conflict with the constitution of the Methodist Church, which call for service to all regardless of race, status, background, or financial position. Snyder said that he finds himself in a position of being unable in good conscience to continue abiding by the rules of the Methodist Church, and that while the congregation as a whole must vote to determine how they will respond they should do so without worrying about getting him into trouble ("Whether or not I get into trouble is between me and Jesus."). Snyder went on to say that it may come to a point where he must continue his ministry outside of Foundry if he is to continue honoring his conscience.

Because of this, many of the questions directed at the Bishop concerned how the church should respond if they are punished for going against the Methodist rules, whether there are similar circumstances with any congregation in the Episcopal Church, and why the Washington-area clergy - indeed, churches around the country - are the ones speaking most loudly against the LGBT community. The Bishop, response to the variuos questions he received, responded in part: (1) if Foundry is precluded from a relationship with the Methodist Church because of the vote of the congregation, and if Snyder is stripped of his certification/pastoral license, they should continue paying their dues, continuing participating in the life of the national church, and continue speaking up - because of their importance nationally, they should serve as a beacon and speak up; ultimately, another voice at another church will speak up, and it will continue to the point where "the trickle will become a waterfall"; (2) as he looks at those who are critical of those of the LGBT community and who insist on taking an "us versus them" approach, the Bishop wonders, "Is there not as much diversity in the straight community as there is elsewhere? I think people focus on homosexuality so they don't have to focus on themselves."; (3) "Death is not the worst thing; not living your life is the worst thing."; and (4) in dealing with Peter Akinola and the other African bishops who feel that the Bishop's consecration allowed Satan to enter the church, he said, "My job is to love them; how I am treated in return is not important."

At some point during the day, Robinson mentioned some of the controversy going on at the time of his election, and how there was an investigation of false charges that put off the final vote. While these charges were being examined, and he and his family were sequestered, a friend gave him a small piece of calligraphy which read, "Sometimes, God calms the storm - and sometimes, God allows the storm to rage and calms the child." Gene Robinson's visit today was to me an example of God calming "we children" by allowing us to witness the life and example of another of his children. I don't think anyone in that room would argue that we were the recipients of a tremendous gift indeed.