Last week, I spent six days in retreat, worship and contemplation of ways in which I can walk the journey of life as a pastor as a pilgrimage with good friends. Sixty of us gathered in Nashville to worship, reflect, exchange gifts of encouragement, and prepare to return to Galilee in anticipation of meeting Jesus in the daylight and dishes. After a rough journey home through delay and turbulence, I arrived home in a different state of mind and spirit.
During the week, Vicki asked me to tell her what was happening in Nashville, among the gathered pilgrims and falling leaves. I didn't have to think long. I told her that we all were learning the grace of walking in the Way of Jesus the Messiah as a pilgrimage rather than a solo journey - we did not have to do this alone. And I get the feeling pastors aren't the only ones who need to hear this gracious invitation to join a great cloud of witnesses as they seek God in the journey of life.
None of us returned with a ToDo list, or a 10-step process for turning things around. One of my friends voiced an invitation to treat their family members with a holy regard. On the flight home, the flight attendant reminded me that there "may not be a later". As I reunited with my family on All Hallows Eve, I savored the hugs we shared and listening to their stories of the week I had missed while in Nashville, as much as I enjoyed groping for words to tell about my adventure there.
And though I'll have more to say as I sift through the many memories of that week, I know for certain that I rediscovered a sense of my first love of God, and the people God loves, in the holy place we gathered in near Music Row and Vanderbilt University. Strangers who became companions in an instant of conversation or sitting quietly together in worship reminded me again and again of the irresistible love of God that drew and draws me to serve others in the name of Christ.
We reflected on the cycle of Grace and the cycle of Works, and the waxing and waning of our souls in both streams. I knew that my ability to trust God's love determines the direction of grace or works I pursue - my need to determine the outcome or the faith I experience simply and always to fall into love. To give into a stream of God's grace involves letting fears go as the tide washes over me and bears me to others. We talked often of fears and anxieties the crowd out our ability to fall into love.
And when I returned to the dishes? I discovered that the sense of grace waxing under a swelling moon returned with me. As I walked to church to gather around a table and talk of God's surprising and mysterious movement in our lives, Debbie Christie called me to tell me our nursery caregiver was unable to watch over the infants and toddlers. So I allowed the flow of grace to take me to watch over them.
I had baptized many of those little ones, but we had not played much together. And as we sang songs and danced in the chaotic flow of the nursery, I enjoyed the freedom they gave me to sit on the floor and enjoy learning about life. Vicki preached upstairs, but my return to the nursery seemed a fitting return to Galilee for me. I was looking for Jesus and found myself surrounded by toys and exuberant toddlers in the Kingdom of God.
Monday, November 2, 2009
Saturday, October 17, 2009
Wake Me Up When September Ends
We had a rude awakening at September's end this fall at Skyline, when our Administrative Assistant informed us that she would be unable to cover our pay with the money she had in the bank as the month came to a close.
Yeah. I said rude awakening. I wasn't kidding.
Now before we get into interpretation mode, there's this little matter of "What Do We Do Now" that fairly screams for attention, and it got all of ours as October winds started blowing. We gathered leaders and contacted the people we are accountable to - we prayed and planned and spent some time with mentors and spiritual advisers. And we let everyone at Skyline Church know what was going on.
Which was weird at first. But refreshing in a way. Before we let the congregation know, the weight of the problem gave us little room to breathe. Here's how bad it got: I called the Navy recruiter in Philadelphia and started the process to become a navy chaplain. Serving as a chaplain is an honorable path - but if I had followed it at this point in my life, it would have meant an unending separation from my wife and children.
On October 5, we met with out District Superintendent, who directly supervises us and who advises the Bishop regarding appointments for all churches in the Wilmington District. We told him about our financial situation at the church. He told us to hang tight, at least until next July.
There's a funny thing about ordination. When we became United Methodist pastors, we vowed to serve the church and only the church - working 100% as pastors, resident theologians, spiritual counselors, and church administrators. This present crisis brings those vows into crystal clear focus. We serve under orders.
And so far in October? We've received offerings sufficient to cover expenses for two consecutive Sundays. The members and friends gathered Sunday have responded to our full disclosure with a renewed sense of calling and conviction - just as we have. The work and ministry of this faith community continues with passion and hope. Members face medical, spiritual and financial difficulties with courage - in the midst of a supportive and loving community.
Our theme this year is God's Future - with Hope. Yup. That's the ticket. I'm on board.
Yeah. I said rude awakening. I wasn't kidding.
Now before we get into interpretation mode, there's this little matter of "What Do We Do Now" that fairly screams for attention, and it got all of ours as October winds started blowing. We gathered leaders and contacted the people we are accountable to - we prayed and planned and spent some time with mentors and spiritual advisers. And we let everyone at Skyline Church know what was going on.
Which was weird at first. But refreshing in a way. Before we let the congregation know, the weight of the problem gave us little room to breathe. Here's how bad it got: I called the Navy recruiter in Philadelphia and started the process to become a navy chaplain. Serving as a chaplain is an honorable path - but if I had followed it at this point in my life, it would have meant an unending separation from my wife and children.
On October 5, we met with out District Superintendent, who directly supervises us and who advises the Bishop regarding appointments for all churches in the Wilmington District. We told him about our financial situation at the church. He told us to hang tight, at least until next July.
There's a funny thing about ordination. When we became United Methodist pastors, we vowed to serve the church and only the church - working 100% as pastors, resident theologians, spiritual counselors, and church administrators. This present crisis brings those vows into crystal clear focus. We serve under orders.
And so far in October? We've received offerings sufficient to cover expenses for two consecutive Sundays. The members and friends gathered Sunday have responded to our full disclosure with a renewed sense of calling and conviction - just as we have. The work and ministry of this faith community continues with passion and hope. Members face medical, spiritual and financial difficulties with courage - in the midst of a supportive and loving community.
Our theme this year is God's Future - with Hope. Yup. That's the ticket. I'm on board.
Tuesday, June 23, 2009
A Church Without Walls
On Monday evening, after 21 months of conversation and study and dialogue, the Church Conference of Skyline UMC voted 48-6 (with 2 abstentions) to adopt an expanded Mission Statement of welcome to all people into a community of followers of Jesus (regardless of age, racial, ethnic or national origin, physical or mental ability, marital status, religious experience, affectional orientation, gender identity, or socioeconomic status). Such debate as there was focused on why we would need to specify who we are welcoming, when the word All might suffice. The overwhelming majority felt that while most churches claim to welcome All, the reality is that they restrict their welcome to exclude people on the margins of society - the very people Jesus came to serve. The group hopes for the day when spelling out our welcome won't be necessary, when the walls are broken down - but 86% of the 56 members of the church who voted felt that our church needs to make an explicit welcome statement to people for whom All does not in fact mean all in typical churches.
The Statement adopted June 22 reads:
The Mission of Skyline United Methodist Church is to
Reach Out to all people seeking a deeper relationship with God, regardless of age, racial, ethnic or national origin, physical or mental ability, marital status, religious experience, affectional orientation, gender identity, or socioeconomic status,
Welcome them into a community followers of Jesus who freely choose to worship, serve, and live together prayerfullyand in peace following a Methodist understanding of God's gift of grace,
Equip them to live as the Holy Spirit gifts and guides, and
Send them to serve and reach out to all people in Christ's name.
Before the vote on the Welcome Statement, there was considerable debate over the budget. We recognize that we have paid a price for standing with people on the margins, and that we will continue to pay a price. Many in the church want to see us fail - they would rather shut us down than see us open our doors to all people. As we consider the plans God has for us (Jeremiah 29:11-14a), I feel a sense of hope that outweighs fear. Among those who voted last night were our children (including our foster daughter). They joined us in voting to be a part of a church without walls, and then they served us communion. We have fought for the past few years here for their place in God's house as much as anyone else's. Whatever the future holds, last night we affirmed a Light that shines in the darkness (of fear and ignorance and hatred) that can never be extinguished.
The Statement adopted June 22 reads:
The Mission of Skyline United Methodist Church is to
Reach Out to all people seeking a deeper relationship with God, regardless of age, racial, ethnic or national origin, physical or mental ability, marital status, religious experience, affectional orientation, gender identity, or socioeconomic status,
Welcome them into a community followers of Jesus who freely choose to worship, serve, and live together prayerfullyand in peace following a Methodist understanding of God's gift of grace,
Equip them to live as the Holy Spirit gifts and guides, and
Send them to serve and reach out to all people in Christ's name.
Before the vote on the Welcome Statement, there was considerable debate over the budget. We recognize that we have paid a price for standing with people on the margins, and that we will continue to pay a price. Many in the church want to see us fail - they would rather shut us down than see us open our doors to all people. As we consider the plans God has for us (Jeremiah 29:11-14a), I feel a sense of hope that outweighs fear. Among those who voted last night were our children (including our foster daughter). They joined us in voting to be a part of a church without walls, and then they served us communion. We have fought for the past few years here for their place in God's house as much as anyone else's. Whatever the future holds, last night we affirmed a Light that shines in the darkness (of fear and ignorance and hatred) that can never be extinguished.
Tuesday, June 16, 2009
Scripture and Prayer
I write today in response to a query from a good friend about my purpose in offering a Bible study on scripture and homosexuality (in particular) and about my overall understanding of the place of scripture in spiritual discernment, vis-a-vis the many other ways spiritual seekers experience the presence and guidance of the Divine. Joy puts it best when she summarizes that scripture and prayer (in words and in action) are profoundly related and necessary to each other, both in confirming and in conforming (transforming) human experience of the divine.
As an ordained pastor, I am accountable to scriptural authority - but the interpretive latitude of that mandate embraces tradition, reason, and experience in what amounts to an understanding of ongoing inspiration, at least in practice (if not officially). Of course, in the church, the latitude is considerably more vast - given what many pundits call scriptural illiteracy in the church (among laity and clergy, to be blunt). That illiteracy accounts for our flocking around such spurious projects as "The Prayer of Jabez" or "Your Best Life Now".
As I continue to grow in faith, especially in the wake of Divinity School, I experience scripture in the way I have been taught that an icon functions in prayer, as a spiritual catalyst or window through which we can (though by no means always do) experience greater clarity of understanding of God's presence, will and Way. I have come to understand that scriptural authority is not inherent in itself, but lies in its appropriation in the faith community that gathers around it to confirm their experience of the Holy in every generation and to reinforce the Spirit's call to live for God and others.
Different people will understand scriptural authority (and it's place in Christian discernment) in different ways - as the scriptures themselves amply attest. My purpose in offering an examination of scriptural passages traditionally used in the church to justify discrimination and abuse of homosexual persons is to demonstrate one way to resolve an apparent conflict between scriptural discernment (an apparent divine justification of punishment of homosexual people) and human experience (the fruit of faithfulness and love expressed in the lives of homosexual persons). I do not believe there is any conflict - traditional interpretations of scripture notwithstanding.
I am well aware that there may be no receptive audience for what I have to say. On the one hand, those Christians who hold to a more traditional (they might claim that it is more "literal") understanding of scriptural interpretation and authority certainly argue that my interpretation is de facto liberal revisionism in order to reconcile scripture to the higher authority (for me, they might argue) of human reason and experience. On the other hand, someone who holds a far more nuanced understanding of scriptural authority and interpetation might see my project as an anachronistic gloss on a hopelessly time-bound document that has little contemporary relevance either for religious or philosophical seekers of Truth. I prayed long and hard about scrapping the entire project for those reasons. But in the end, I felt I needed to speak my mind, not so much for the defense of scriptural authority, but as a testimony and thanksgiving of how scripture functions in my life as a means of discernment and experience of the reality of the divine in the human community (past and present).
Given my profession as a scholar of scripture and a theologian, I suppose my passion for this project should come as no surprise. I grew up in a tradition that valued scripture as the sine qua non of spiritual discernment, and I continue to experience God's presence in it's profound testimony. Though I no longer understand scriptural inspiration in a magical way (i.e., divine dictation), I value more than I can say the power of scripture to draw me into conversation with a community that spans six millennia and more of companions in this spiritual journey that is life. These include nomads, prophets, poets, kings, beggars, lepers, messiahs, disciples, governors, soldiers, revolutionaries, farmers and fishers, shepherds, prostitutes, children and their parents. They are not dead to me. Their testimony (both implicit and "literal") interprets my life and experience just as I am compelled to interpret its mysterious meanings (sometimes a different facet with each fresh reading), and calls me far beyond the boundaries of myself - to experience something that begins to take the shape of what we (too casually, more often than not) refer to as God.
I am a student of literature, and the scriptures are certainly great literature. But I have inherited, for better or worse, a tradition of interpretation and a community that has gathered and gathered around this collection (canon) as a vessel for understanding God's ways among the human community. Their relevance or authority in every generation comes from our engagement not so much with the words but with the community that gathered around those words in many ages and times. We ratify their authority and ability to "lead us into all Truth" not a priori, because they are the Holy writings, but because more and more of us experience their power to interpret our experience (of prayer and of life) as related by love to one another and to God. For some, this happens on a surface level that I am tempted to dismiss as naive and immature. At moments of better clarity, I realize that even in this apparent disparity, God's grace meets each of us at our point of need and receptivity.
As an ordained pastor, I am accountable to scriptural authority - but the interpretive latitude of that mandate embraces tradition, reason, and experience in what amounts to an understanding of ongoing inspiration, at least in practice (if not officially). Of course, in the church, the latitude is considerably more vast - given what many pundits call scriptural illiteracy in the church (among laity and clergy, to be blunt). That illiteracy accounts for our flocking around such spurious projects as "The Prayer of Jabez" or "Your Best Life Now".
As I continue to grow in faith, especially in the wake of Divinity School, I experience scripture in the way I have been taught that an icon functions in prayer, as a spiritual catalyst or window through which we can (though by no means always do) experience greater clarity of understanding of God's presence, will and Way. I have come to understand that scriptural authority is not inherent in itself, but lies in its appropriation in the faith community that gathers around it to confirm their experience of the Holy in every generation and to reinforce the Spirit's call to live for God and others.
Different people will understand scriptural authority (and it's place in Christian discernment) in different ways - as the scriptures themselves amply attest. My purpose in offering an examination of scriptural passages traditionally used in the church to justify discrimination and abuse of homosexual persons is to demonstrate one way to resolve an apparent conflict between scriptural discernment (an apparent divine justification of punishment of homosexual people) and human experience (the fruit of faithfulness and love expressed in the lives of homosexual persons). I do not believe there is any conflict - traditional interpretations of scripture notwithstanding.
I am well aware that there may be no receptive audience for what I have to say. On the one hand, those Christians who hold to a more traditional (they might claim that it is more "literal") understanding of scriptural interpretation and authority certainly argue that my interpretation is de facto liberal revisionism in order to reconcile scripture to the higher authority (for me, they might argue) of human reason and experience. On the other hand, someone who holds a far more nuanced understanding of scriptural authority and interpetation might see my project as an anachronistic gloss on a hopelessly time-bound document that has little contemporary relevance either for religious or philosophical seekers of Truth. I prayed long and hard about scrapping the entire project for those reasons. But in the end, I felt I needed to speak my mind, not so much for the defense of scriptural authority, but as a testimony and thanksgiving of how scripture functions in my life as a means of discernment and experience of the reality of the divine in the human community (past and present).
Given my profession as a scholar of scripture and a theologian, I suppose my passion for this project should come as no surprise. I grew up in a tradition that valued scripture as the sine qua non of spiritual discernment, and I continue to experience God's presence in it's profound testimony. Though I no longer understand scriptural inspiration in a magical way (i.e., divine dictation), I value more than I can say the power of scripture to draw me into conversation with a community that spans six millennia and more of companions in this spiritual journey that is life. These include nomads, prophets, poets, kings, beggars, lepers, messiahs, disciples, governors, soldiers, revolutionaries, farmers and fishers, shepherds, prostitutes, children and their parents. They are not dead to me. Their testimony (both implicit and "literal") interprets my life and experience just as I am compelled to interpret its mysterious meanings (sometimes a different facet with each fresh reading), and calls me far beyond the boundaries of myself - to experience something that begins to take the shape of what we (too casually, more often than not) refer to as God.
I am a student of literature, and the scriptures are certainly great literature. But I have inherited, for better or worse, a tradition of interpretation and a community that has gathered and gathered around this collection (canon) as a vessel for understanding God's ways among the human community. Their relevance or authority in every generation comes from our engagement not so much with the words but with the community that gathered around those words in many ages and times. We ratify their authority and ability to "lead us into all Truth" not a priori, because they are the Holy writings, but because more and more of us experience their power to interpret our experience (of prayer and of life) as related by love to one another and to God. For some, this happens on a surface level that I am tempted to dismiss as naive and immature. At moments of better clarity, I realize that even in this apparent disparity, God's grace meets each of us at our point of need and receptivity.
Tuesday, June 2, 2009
Outliers and the Fate We Make That Makes Us
Bo Gordy-Stith's review of Malcolm Gladwell's "Outliers: The Story of Success" (Little, Brown and Company, 2008)
I've just finished reading Malcolm Gladwell's latest study of human behavior, Outliers, about the backstory of success in America and to a lesser degree, in the world. The other books are The Tipping Point and Blink, both of which I enjoyed immensely. Outliers did not disappoint. Gladwell delivers a diverse range of applications of his thesis with humor and the kind of penetrating wisdom you would expect from a poet who can reveal some hidden secret in something you think you know all about but have never really seen.
Someone asked me if Outliers was a religious book, and I told them that it could be a way to understand the more subtle and powerful ways of grace in our world. But while Gladwell prompts an exploration of the road to success (and how we might widen it a bit), his definition of success creates an extraordinary tension he can never resolve.
Stratospheric success, it turns out, according to Gladwell, involves the gift of talent and extraordinary, relentless hours of practice - 10,000 hours of practice. That's the kind of precision Gladwell delivers repeatedly, like the fact that you can recall a series of numbers you can recite in 2 seconds, or how the ability to stay with a math problem for 22 minutes makes the difference between excelling in math and merely surviving. Or if you're a southerner who has just received an insult, you'll walk to within 2 feet of a bouncer before turning aside, rather than 6 feet (for anyone not from the south). All of the numbers, of course, are based on studies Gladwell cites to buttress his argument that reads more like a conversation over a really good meal.
The last tidbit exemplifies the thesis that gives the book title an ironic twist: in addition to talent and determination, outliers are inevitably products of their families and the larger communities (living and dead) and even history - in other words, they're not really outliers at all - they're inescapably woven into the human social fabric. And though Gladwell spends much more time exploring this thesis than suggesting ways to capitalize on it in society, he repeatedly asserts that taking the social environment part of the success equation far more seriously would result in far more opportunity for success.
Near the end of the book, he cites an inner city school program that closes the well-known learning gap between rich and poor students by extending the classroom hours and nixing a three-month summer break (where studies Gladwell cites demonstrate the real reason for the learning gap between rich and poor occurs). Earlier in the book, Gladwell writes about a group of geniuses followed by a sociologist whose success or failure correlated well with the income and education levels of their parents. The extended hours school program recognizes this cultural reality and then mitigates it essentially by removing the kids from their unsupportive home environment.
Another example of what Gladwell refers to as taking cultural factors seriously involves the retraining of Korean pilots in the wake of a series of accidents. Recognizing that a Korean culture of deference to superiors made it difficult for co-pilots to correct pilot errors, an (American) consultant banished the Korean language from the cockpits, essentially creating a competing cockpit culture that would allow the egalitarian cooperation necessary to safely fly commercial jets. And of course it worked.
But this is just where Gladwell's highly entertaining book leaves me unsettled. The author shifts between the draconian social re-engineering I mention above on the one hand and a resignation to the fate of (for instance) being born in 1835, 1917, 1951, or on January 1, which would give you a much better chance to be one of the richest persons in the history of the world, a highly successful Jewish lawyer in New York, an architect of the PC revolution, or a professional Canadian hockey player, respectively.
Radical social reengineering (or, more to the point, eradication, as in the Korean Airline cockpits) to level the playing field for far more people to succeed and "luck" (to use Bill Gates' words) form opposite poles of Gladwell's study of success. But I can find no middle ground - no spectrum of what I have come to call Grace in between the harsh poles of Make and Fate. In the end, Gladwell refuses a "bloom where you're planted" ethic for a success standard imposed by a non-existent patchwork culture he forms from Asian rice paddies to European tailors and obnoxious air traffic controllers from the Bronx - all with the goal of getting into a mythical house on a hill, via a road marked with 10,000 hours of unrelenting toil for greatness.
His epilogue is a colorful description of his own patchwork Jamaican/English/African cultural history, which makes a kind of sense, given the thrust of his thesis. The view from his house on a hill must be marvelous, and he justly recognizes that it is built literally on the foundation of the backs of his tireless and blessed forebears (blessed by fortune in ironic ways).
As it happens, I'm also reading Tom Sawyer to my 12 year old son and 11 year old foster son, each night as they go to bed. They boys love the hero of the quintessentially American tale, and strive to emulate him in their lives. They look forward to a golden summer of delights at the helm of a mountain bike, in the pool, surrounded by budding beauty they (like Tom) are beginning more and more to appreciate, and at the computer screen, where they live out a heroic existence Tom would not have been able to imagine. My son is gifted with extraordinary intelligence in math and science. My foster son is a whiz on the basketball court and skating rink - and is remarkably observant. My daughter already dreams of putting her considerable empathy and music talent together into a career in music therapy.
The idea of sending them to a rice paddy this summer to increase their chance at success seems to mock the very idea of success. And grace. No doubt hard work finds its own reward. But the culture that nurtures them and my wife and me encourages us to value other virtues as well, like friendship, sacrifice for others, and Sabbath. And grace. Which promises me and my community that God has indeed gifted us all for a purpose.
In the midst of his discussion of the arduous labor involved in rice farming in China, Gladwell defines what he calls meaningful work. To be meaningful, Gladwell asserts that work must involve (1) a clear relationship between effort and reward; (2) complexity; and (3) autonomy (p. 236). Those sound like the reflections of an entrepreneur - an author, perhaps, from the vantage point of the house on a hill. They are the words of a self-made man (albeit haunted by the injustice of fate that allowed him to make himself on the backs of others).
The words I would use to define meaningful work would be challenge, variety, and value (not merely defined in terms of money, of course). Life work should be stimulating, worthy of the creator and their creativity, and it should make the world a better place. Perhaps that's too much to ask, but in the end, I'd rather not settle for anything less (for myself or for anyone else). Success does not mean masking my cultural impediments, but recognizing in them (and in myself) unique strengths and (as I would label them as a pastor) gifts from God.
Gladwell entertains, surely. And he has collected a stunning amount of data to ponder the meaning of success. But his title dooms his thesis by posing an insoluble dilemma: how to escape the bonds of one's culture in order to achieve “success”. He is right about one thing, certainly. There are no true outliers in the human community. No islands. We are bound together in a shared history and family, and we truly succeed only when we reclaim both our cultural heritage as a gift - and our lives as God's gift to the human family.
I've just finished reading Malcolm Gladwell's latest study of human behavior, Outliers, about the backstory of success in America and to a lesser degree, in the world. The other books are The Tipping Point and Blink, both of which I enjoyed immensely. Outliers did not disappoint. Gladwell delivers a diverse range of applications of his thesis with humor and the kind of penetrating wisdom you would expect from a poet who can reveal some hidden secret in something you think you know all about but have never really seen.
Someone asked me if Outliers was a religious book, and I told them that it could be a way to understand the more subtle and powerful ways of grace in our world. But while Gladwell prompts an exploration of the road to success (and how we might widen it a bit), his definition of success creates an extraordinary tension he can never resolve.
Stratospheric success, it turns out, according to Gladwell, involves the gift of talent and extraordinary, relentless hours of practice - 10,000 hours of practice. That's the kind of precision Gladwell delivers repeatedly, like the fact that you can recall a series of numbers you can recite in 2 seconds, or how the ability to stay with a math problem for 22 minutes makes the difference between excelling in math and merely surviving. Or if you're a southerner who has just received an insult, you'll walk to within 2 feet of a bouncer before turning aside, rather than 6 feet (for anyone not from the south). All of the numbers, of course, are based on studies Gladwell cites to buttress his argument that reads more like a conversation over a really good meal.
The last tidbit exemplifies the thesis that gives the book title an ironic twist: in addition to talent and determination, outliers are inevitably products of their families and the larger communities (living and dead) and even history - in other words, they're not really outliers at all - they're inescapably woven into the human social fabric. And though Gladwell spends much more time exploring this thesis than suggesting ways to capitalize on it in society, he repeatedly asserts that taking the social environment part of the success equation far more seriously would result in far more opportunity for success.
Near the end of the book, he cites an inner city school program that closes the well-known learning gap between rich and poor students by extending the classroom hours and nixing a three-month summer break (where studies Gladwell cites demonstrate the real reason for the learning gap between rich and poor occurs). Earlier in the book, Gladwell writes about a group of geniuses followed by a sociologist whose success or failure correlated well with the income and education levels of their parents. The extended hours school program recognizes this cultural reality and then mitigates it essentially by removing the kids from their unsupportive home environment.
Another example of what Gladwell refers to as taking cultural factors seriously involves the retraining of Korean pilots in the wake of a series of accidents. Recognizing that a Korean culture of deference to superiors made it difficult for co-pilots to correct pilot errors, an (American) consultant banished the Korean language from the cockpits, essentially creating a competing cockpit culture that would allow the egalitarian cooperation necessary to safely fly commercial jets. And of course it worked.
But this is just where Gladwell's highly entertaining book leaves me unsettled. The author shifts between the draconian social re-engineering I mention above on the one hand and a resignation to the fate of (for instance) being born in 1835, 1917, 1951, or on January 1, which would give you a much better chance to be one of the richest persons in the history of the world, a highly successful Jewish lawyer in New York, an architect of the PC revolution, or a professional Canadian hockey player, respectively.
Radical social reengineering (or, more to the point, eradication, as in the Korean Airline cockpits) to level the playing field for far more people to succeed and "luck" (to use Bill Gates' words) form opposite poles of Gladwell's study of success. But I can find no middle ground - no spectrum of what I have come to call Grace in between the harsh poles of Make and Fate. In the end, Gladwell refuses a "bloom where you're planted" ethic for a success standard imposed by a non-existent patchwork culture he forms from Asian rice paddies to European tailors and obnoxious air traffic controllers from the Bronx - all with the goal of getting into a mythical house on a hill, via a road marked with 10,000 hours of unrelenting toil for greatness.
His epilogue is a colorful description of his own patchwork Jamaican/English/African cultural history, which makes a kind of sense, given the thrust of his thesis. The view from his house on a hill must be marvelous, and he justly recognizes that it is built literally on the foundation of the backs of his tireless and blessed forebears (blessed by fortune in ironic ways).
As it happens, I'm also reading Tom Sawyer to my 12 year old son and 11 year old foster son, each night as they go to bed. They boys love the hero of the quintessentially American tale, and strive to emulate him in their lives. They look forward to a golden summer of delights at the helm of a mountain bike, in the pool, surrounded by budding beauty they (like Tom) are beginning more and more to appreciate, and at the computer screen, where they live out a heroic existence Tom would not have been able to imagine. My son is gifted with extraordinary intelligence in math and science. My foster son is a whiz on the basketball court and skating rink - and is remarkably observant. My daughter already dreams of putting her considerable empathy and music talent together into a career in music therapy.
The idea of sending them to a rice paddy this summer to increase their chance at success seems to mock the very idea of success. And grace. No doubt hard work finds its own reward. But the culture that nurtures them and my wife and me encourages us to value other virtues as well, like friendship, sacrifice for others, and Sabbath. And grace. Which promises me and my community that God has indeed gifted us all for a purpose.
In the midst of his discussion of the arduous labor involved in rice farming in China, Gladwell defines what he calls meaningful work. To be meaningful, Gladwell asserts that work must involve (1) a clear relationship between effort and reward; (2) complexity; and (3) autonomy (p. 236). Those sound like the reflections of an entrepreneur - an author, perhaps, from the vantage point of the house on a hill. They are the words of a self-made man (albeit haunted by the injustice of fate that allowed him to make himself on the backs of others).
The words I would use to define meaningful work would be challenge, variety, and value (not merely defined in terms of money, of course). Life work should be stimulating, worthy of the creator and their creativity, and it should make the world a better place. Perhaps that's too much to ask, but in the end, I'd rather not settle for anything less (for myself or for anyone else). Success does not mean masking my cultural impediments, but recognizing in them (and in myself) unique strengths and (as I would label them as a pastor) gifts from God.
Gladwell entertains, surely. And he has collected a stunning amount of data to ponder the meaning of success. But his title dooms his thesis by posing an insoluble dilemma: how to escape the bonds of one's culture in order to achieve “success”. He is right about one thing, certainly. There are no true outliers in the human community. No islands. We are bound together in a shared history and family, and we truly succeed only when we reclaim both our cultural heritage as a gift - and our lives as God's gift to the human family.
Thursday, May 14, 2009
Worship at Skyline Retrospective
I'm reading Colossians 1:15-18 this morning and thinking about how grateful I am to have been a part of the worshiping community at Skyline for the past year. Our theme has been sharing the generous treasure of God, and I have witnessed much sharing in our worship experience. So many people have gathered in the spirit of 1 Corinthians 14:26 and shared generously of themselves that our time of community worship has spilled out in many ways into the rest of our week. Musicians, actors, technical support persons, artists and designers, guests with an invitation or appeal to serve, dancers, preachers, ushers and greeters, persons dedicating themselves to God, caring prayer ministers, and all who gathered faithfully every Sunday at Skyline - each of us has brought our needs and our abundance to God and to the rest of this community to give God glory and honor in our worship.
I remember the special dance on Christmas Eve, when we watched a celebration of Mary's fearfulness and faithfulness unfold before our eyes that special night. I remember the many opportunities we had to hear an impassioned invitation from a representative of a ministry beyond the walls of our community (Urban Promise, Perpetual Prosperity Pumps, Delaware Foster Care, Friendship House, Habitat for Humanity, Juvenile Diabetes Reasearch Fund, among others) and the many people who responded with their feet as our worship continued in our foyer and beyond. I think of the special times of dedication of ministers, when we reached out our hands and hearts for a blessing, baptisms, communion and anointing into membership - high holy moments when we enacted the scripture promises around which we gathered every week.
I remember and give thanks to God for the spontaneous eruption into applause (some churches call it hand praise) when we weren't quite ready to finish singing to God's glory. Over this past year, the bands led us into the throneroom where we danced and acted out the drama of God's grace - singing and proclaiming by our words and by our actions the abundant life of Jesus the Messiah in our midst. We participated in a living sanctuary, where all people are truly welcomed and invited to live fully into the Kingdom of God. We came to be filled, and discovered the bounty that God had already provided in our lives as we shared with God and with each other.
There were times last Fall when I wondered whether we had not asked too much of this congregation as leaders. Yet even through the struggle of the past couple of years to determine who God is calling us to be as a community, we have gathered for worship in spite of our fear and inability to know how this journey will turn out. Jesus Christ has gathered us. And even when we have not been able to see eye to eye, we have always been able to join our hearts in praise of an awesome God. And with the Spring, Skyline seems to be experiencing a new awakening of spiritual vitality in worship. This vitality has arisen out of a diverse (but not divisive) community gathered at the gentle invitation of Jesus - in whom all things truly hold together.
My prayer for the coming year, as we celebrate especially God's plans to give us hope and a future, is that we will discover fresh ways to unite our worship together with our worship in daily life. I pray that we will be able to open ourselves to God's leading in worship, creating space for spontenaety, improvisation, the leading of the Spirit, communal discernment, interaction and moments of response, and all of this in a way that invites but does not compel participation. I pray we will learn to be at peace in silence, waiting together on God. And I pray that we will integrate conscious, intentional practices of waiting on God's Spirit together, and together following the promptings of our awesome God.
I remember the special dance on Christmas Eve, when we watched a celebration of Mary's fearfulness and faithfulness unfold before our eyes that special night. I remember the many opportunities we had to hear an impassioned invitation from a representative of a ministry beyond the walls of our community (Urban Promise, Perpetual Prosperity Pumps, Delaware Foster Care, Friendship House, Habitat for Humanity, Juvenile Diabetes Reasearch Fund, among others) and the many people who responded with their feet as our worship continued in our foyer and beyond. I think of the special times of dedication of ministers, when we reached out our hands and hearts for a blessing, baptisms, communion and anointing into membership - high holy moments when we enacted the scripture promises around which we gathered every week.
I remember and give thanks to God for the spontaneous eruption into applause (some churches call it hand praise) when we weren't quite ready to finish singing to God's glory. Over this past year, the bands led us into the throneroom where we danced and acted out the drama of God's grace - singing and proclaiming by our words and by our actions the abundant life of Jesus the Messiah in our midst. We participated in a living sanctuary, where all people are truly welcomed and invited to live fully into the Kingdom of God. We came to be filled, and discovered the bounty that God had already provided in our lives as we shared with God and with each other.
There were times last Fall when I wondered whether we had not asked too much of this congregation as leaders. Yet even through the struggle of the past couple of years to determine who God is calling us to be as a community, we have gathered for worship in spite of our fear and inability to know how this journey will turn out. Jesus Christ has gathered us. And even when we have not been able to see eye to eye, we have always been able to join our hearts in praise of an awesome God. And with the Spring, Skyline seems to be experiencing a new awakening of spiritual vitality in worship. This vitality has arisen out of a diverse (but not divisive) community gathered at the gentle invitation of Jesus - in whom all things truly hold together.
My prayer for the coming year, as we celebrate especially God's plans to give us hope and a future, is that we will discover fresh ways to unite our worship together with our worship in daily life. I pray that we will be able to open ourselves to God's leading in worship, creating space for spontenaety, improvisation, the leading of the Spirit, communal discernment, interaction and moments of response, and all of this in a way that invites but does not compel participation. I pray we will learn to be at peace in silence, waiting together on God. And I pray that we will integrate conscious, intentional practices of waiting on God's Spirit together, and together following the promptings of our awesome God.
Wednesday, May 6, 2009
Moving on
I want to quit. Sometimes. Like today.
Not life. Sometimes, I want to quit hoping - and simply live til I die, til others die around me. That is the inevitable path we take, regardless of our outlook. Love and hope are interchangeable, it seems to me. Both are ways we cope with this inevitability. Of death. Not with rage, but with a kind of persistence in the face of so much that would contradict hope. And love.
I could join others in this act of inaction. They poke fun, or they ignore my efforts at living by hope. Mostly they ignore. Me and anyone else who dares to live by hope before death claims us. Or life. The blunt hardness of it. The tenuous skin of handling life - of taking what comes and dealing with it - stretched far too thin over a sea of chance and complexity that mock any attempt at control. We dance as if walking on water - and even our dance resembles the staggering fall of a drunk. We know where this is going. Where it has to end.
Yet some of us dance anyway. And the thing of it is, we don't always fall. Sometimes, the reeling becomes a reel, a launching impossible apart from the terrifying leap into love we take daily, moment by moment, in the face of the maw of uncertainty. We fall. And some of us discover in the act of falling a kind of flight - not so pitiful or pitiable as it might seem from the perspective of those who watch us fall.
Like martyrs who pushed through throngs of would-be faithful, reaching out trembling hands for the blessing of a touch - as if such a tenuous connection could transfer even a glimpse of the leaping life (no, it cannot). Though once having tasted this life (abundant?), I know that nothing else could satisfy the thirst borne of that first taste. I'm cursed with hope. With love that refuses to let me out if its clutches, no matter how hard I kick and scream and rage against its refusal to let me go. To reject me once and for all and let me die in pieces.
I am sacrificed on the altar of love and hope in this world. I have no choice. Nor can I keep it to myself. The curse plays out from my original choice to cleave to hope and to risk love. Relentlessly. There is no longer an option to choose not to choose. I have made a choice that forever defines me, that defines the life I live. Hope eternal, rebirthing relentlessly without mercy, every time I die. I may hide in shame in the garden for an hour or two, but there is an appointment that will be kept in the cool of the afternoon, when the wind blows.
Then demons return to find no room in this house. They go away, empty-handed. As always. Here is where hope lives. On and on.
Not life. Sometimes, I want to quit hoping - and simply live til I die, til others die around me. That is the inevitable path we take, regardless of our outlook. Love and hope are interchangeable, it seems to me. Both are ways we cope with this inevitability. Of death. Not with rage, but with a kind of persistence in the face of so much that would contradict hope. And love.
I could join others in this act of inaction. They poke fun, or they ignore my efforts at living by hope. Mostly they ignore. Me and anyone else who dares to live by hope before death claims us. Or life. The blunt hardness of it. The tenuous skin of handling life - of taking what comes and dealing with it - stretched far too thin over a sea of chance and complexity that mock any attempt at control. We dance as if walking on water - and even our dance resembles the staggering fall of a drunk. We know where this is going. Where it has to end.
Yet some of us dance anyway. And the thing of it is, we don't always fall. Sometimes, the reeling becomes a reel, a launching impossible apart from the terrifying leap into love we take daily, moment by moment, in the face of the maw of uncertainty. We fall. And some of us discover in the act of falling a kind of flight - not so pitiful or pitiable as it might seem from the perspective of those who watch us fall.
Like martyrs who pushed through throngs of would-be faithful, reaching out trembling hands for the blessing of a touch - as if such a tenuous connection could transfer even a glimpse of the leaping life (no, it cannot). Though once having tasted this life (abundant?), I know that nothing else could satisfy the thirst borne of that first taste. I'm cursed with hope. With love that refuses to let me out if its clutches, no matter how hard I kick and scream and rage against its refusal to let me go. To reject me once and for all and let me die in pieces.
I am sacrificed on the altar of love and hope in this world. I have no choice. Nor can I keep it to myself. The curse plays out from my original choice to cleave to hope and to risk love. Relentlessly. There is no longer an option to choose not to choose. I have made a choice that forever defines me, that defines the life I live. Hope eternal, rebirthing relentlessly without mercy, every time I die. I may hide in shame in the garden for an hour or two, but there is an appointment that will be kept in the cool of the afternoon, when the wind blows.
Then demons return to find no room in this house. They go away, empty-handed. As always. Here is where hope lives. On and on.
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