Sojourner Truth, Embodiedness, and the Erotic

Sancta Colloquia Episode 301 ft. The Rev. Dr. Kate Hanch*

In this episode of Sancta Colloquia, my first ever guest, Kate Hanch (@katehanch), allowed me to talk with her (again) to celebrate the 3rd season of Sancta Colloquia. What a crazy and wild ride it’s been since we first talked. So much has gone on, so many conversations had, so much has changed due to growth. This time Kate discussed Sojourner Truth and her influences and deification of the erotic, specifically intersectionality and black feminism. Kate explains who Sojourner Truth was and her vital impact in preaching and embodiedness. Kate shares about Truth’s own embodiedness when she walks away from her slave master with her son; she doesn’t run, Kate stresses, she walks. And there is everything embodied and present in walking, specifically walking away. Kate emphasizes that there is humility in the lives of women that is not humiliation or shame but more about vulnerability and openness to God and to others. In this way, bodies can become as God (deification).  We have bodies and we experience the world and God in our bodies; we experience others through our bodies. Kate explains that sanctification, through the lens of Sojourner Truth’s life and preaching, is an ongoing process and a coming together with the erotic. Kate pushes the erotic energy of connection of this mystical union toward God and toward others. In a world that is (too?) obsessed with the erotic only as sexual gratification of taking from an other, Kate, with Truth, allows for a broader and more robust definition which see the erotic as self-embodiment and not just sexual gratification. Self-embodiment goes hand in hand with self-awareness (being in your body and aware of it, the intentionality of being) and this self-awareness is, for Kate, part of the erotic. As the conversation moves, Kate exhorts the listener toward waking to the image of God within. That this awakeness is about being powered (from the self) and not empowered, which implies that the power is coming from without–your power is coming from within. And you are not merely given a body (embodiedness) but you are bodied: you are a flesh and blood creature experience the divine sensations of the body and this fuels your substantial presence in the world (living into ourselves and enjoying ourselves with our bodies–minds connected to a body–erotic connecting to coming closer to God in sanctification). Sojourner Truth reminds us that we live and love (agape, philos, eros) in our bodies, we receive and take into our bodies, we give from our bodies…we self-give with humility and interdependence.

 

Intrigued? You should be. Listen here:

 

Kate recently defended her PhD dissertation at Garrett-Evangelical Theological Seminary. It is entitled “Prophetic Humility: A Feminist Theological Account.” She reads medieval women and 19th century black women preachers as theologians, tracing a humility that is not humiliating from their work. Kate grew up Baptist in Missouri. She attended Central Baptist Theological Seminary in Kansas City where she received her MDiv. She was ordained at Holmeswood Baptist Church, a Cooperative Baptist Church in Kansas City, where she served on staff before starting her doctoral education. While working on her dissertation, she has taught at the graduate, undergraduate, and continuing education levels through multiple institutions. Her scholarly work is published in the Liturgy JournalThe Review and Expositor, and Perspectives in Religious Studies. She has a chapter entitled “Light from Pre-Reformation Women’s Theological Contributions” in the book entitled Sources of Light: Resources for Baptist Churches Practicing Theology that was released in 2020. She also has two other chapters under contract in edited volumes about women and theology.

Kate currently serves as an associate pastor at a Methodist church in St. Charles, Missouri. She lives in the exurbs of Missouri with her husband Steve. She likes laughing, hiking, and singing along with Weird Al Yankovic. Follow her on twitter at @katehanch or Instagram at @kate_hanch.

Recommended Reading:

Audre Lorde, Sister Outsider: Essays and Speeches

Joy Bostic,  African American Female Mysticism: Nineteenth century religious activism
Margaret Washington, Sojourner Truth’s America
Jeroen Dewulf, The Pinkster King and the King of Kongo: The Forgotten History of America’s Dutch-Owned Slaves
Kelly Oliver, Witnessing: Beyond Recognition
Sojourner Truth, Narrative of Sojourner Truth, Compiled by Olive Gilbert and Frances W. Titus, With a History of Her Labors and Correspondence Drawn from Her “Book of Life.” Also a Memorial Chapter, Giving the Particulars of Her Last Illness and Death. Battle Creek, Mich., 1884
Nikki Young, “Uses of the Erotic” for Teaching Queer Studies,” Women’s Studies Quarterly 40, no. 3-4
Keri Day, Religious Resistance to Neoliberalism: Womanist and Black Feminist Perspectives (New York: Palgrave Macmillan US: Imprint: Palgrave Macmillan, 2016)

Liberating the Captives

Sancta Colloquia Episode 207 ft. Robert Monson

 

#BlackLivesMatter✊🏿 #SayTheirNames #GeorgeFloyd #BreonnaTaylor #AhmaudArbery #SeanReed #TonyMcDade #TrayvonMartin #BlackTheology #WomanistTheology #LiberationTheology #Resist #Resistance #Equality #Liberation #Revolution #Protest #Justice #HumanRights #Activism #SpeakOut #SilenceisCompliance #SilenceisViolence

In this episode of Sancta Colloquia @SanctaColloquia), I had the opportunity to sit with my friend and colleague, Robert Monson (@robertjmonson). Robert and I discussed one overarching theme–The God who liberates black people–in two points: the necessity of practical theology and the need to redefine the term “Theologian.” At first, one may think that these ideas are single concepts disconnected from each other, but, after talking with Robert, it is easy to see how these two ideas are twin ideas. Monson explains that “Practical Theology” is, simply put, the academic discipline of theology brought to the ground level. In other words, Practical Theology answer the question: “How does this [academic] theology inform our orthopraxy?” Monson explains that concepts of God are lofty, and when the person listens to academic papers about God (often described and defined (wrongly) through and with whiteness) the question is: “Who cares?” So, Practical Theology bridges the gap between knowledge and why we care. Practical theology breaks into the very echo chamber that renders us lethargic and useless and attempts to bridge the gap between heady, academic, ivory-tower language and every day real people. Along side this is the term “theologian”. What or who is a theologian? Standard ways of defining such a concept or “person” cause us to imagine theologians as old, cis-het white, men (almost like our go to images for God). Monson informs us, “What we define as ‘theologian’ is harming how we see both theology and God. ‘Did God only speak through white men post Martin Luther?’” He makes an important and rather startling point that “Even CS Lewis gets a pass” as a theologian (an untrained cis-het white man). However anyone falling outside of the “rule” (women, BIPOC, LGBTQIA+) has to verify and demonstrate and be approved by the ruling class to claim the name for themselves. Even when the minority goes through the hoops to become a “theologian” they are then called a heretic because they stray and push back on “theology proper.” As mentioned in the introduction to the show, even if we do meet the “standard” we won’t because, to quote Dr. Callahan, “we weren’t meant to be there in the first place.” Case and point: Dr. James Cone. Robert informs us that Cone’s theology is not that radical, he’s actually looking at the text and seeing practical things: God liberates people and didn’t just give them an abstract future hope that maybe one day they’ll be liberated…in Heaven. By arguing for “black theology” and for the equality and beauty and rights of black people, Cone gets charged with heresy because he’s not towing the white-theology line of the ruling authority. Even though new definitions and change are scary, Monson says, we need more diversity at the “theologian” table…maybe that table should look more like our communion table…

Intrigued? You should be.

Listen here: 

 

Robert Monson is originally from Illinois and grew up talking people out of their faith in Christianity only to be converted in a powerful encounter in college. He has many years of experience in cross-cultural missions, church planting, and college ministry. Additionally, while in Bible College undertook the task of learning two foreign languages, teaching himself piano and guitar, and becoming well versed in various cultural settings.

Robert’s main passion is seeing people grow in their faith in a way that is not burdensome. He is passionate about studying and learning from a variety of different faith traditions, authors, etc. and disseminating that information to others.

Further Reading and referenced links:

James Cone interview with Terri Gross: https://www.npr.org/templates/story/story.php?storyId=89236116

Youtube Video: Panel Discussion | Black Public Womanist Theology: Reflection on the lives and legacies of Dr. Katie Cannon and Aretha Franklin https://www.youtube.com/watch?v=pRPB8rLy34c&t=924s&app=desktop

Narrative of the life of Frederick Douglass

My Soul Looks Back by James Cone

A podcast I would recommend that does good work: Truth’s Table (https://www.truthstable.com/)

I work here: Subcultureinc.org

And my writing and podcasts can be found here: subcstudents.com

 

 

Photo Credit: Nate Sparks

Prayer as Unity

Seventh Sunday of Easter Meditation: John 17:11

(Video at the end of the post)

And now I am no longer in the world, but they are in the world, and I am coming to you. Holy Father, protect them in your name that you have given me, so that they may be one, as we are one.” Jn 17:11

I’m always humbled when I read about Jesus praying. It highlights that I don’t pray enough and rely on my own reason and will to do things. I find myself seemingly autonomously going from moment to moment without feeling the need to pause to pray. I convince myself it’s because of a “robust” doctrine of the Holy Spirit and a deep awareness of the perpetual presence of the Spirit residing in me…but it’s comical really. I’m fooling myself.

The reality for me is prayer feels like work, work that I often don’t have the energy to do. On top of sheer exhaustion from all the demands and the instability of chaos and confusion, prayer feels like work with nonexistent results. A work that goes ignored, is met with silence, and with more suffering, sorrow, and sickness. Even though I’m very familiar with the doctrines and dogmas surrounding prayer and why I should do it, more often than not prayer exposes just how alone I am, how desperate I am, how hurt, scared, confused, and stuck I am. I don’t like that.

But, that’s the point. Life reduces us to the powerless ashes from which God’s divine creative activity and flair calls forth a powerful phoenix. This is the encounter with God in the event of faith, the being wholly dependent on a wholly other God, the death giving way to new life robust in, deeply aware of, and bringing glory to God. Life out of death is the divine means by which God is glorified.

And now I am no longer in the world, but they are in the world, and I am coming to you.” As Jesus prepares to leave the disciples, they are faced with their own “hour” whereby they are left alone in the world as Jesus suffers, dies, is raised, and goes to the Father.[1] The intersection of Christ’s hour with the disciples’ hour is both the completion and the consummation of the love of God for the whole cosmos made manifest in the event of the cross. [2] This is the trajectory of Jesus’s ministry on earth unto death: as Christ is the embodied love of God which the disciples experience bodily, so too are the disciples in world as they move forth from their hour of encounter with God in faith, in prayer.[3]  The metanarrative of scripture is aimed to this fact: it’s about God’s love for the world, for Israel, for each of us.[4]

Holy Father, protect them in your name that you have given me, so that they may be one, as we are one.” The small band of disciples extends, by the Holy Spirit, to the ends of the earth, making disciples and adding to the union for which Jesus prays. Thus, while we are alone and wholly dependent on a wholly other God, we aren’t alone. Prayer unites each of us individually to Christ, the Revealer, and in being united individually to the Revealer we are united to each other into the eternal body of Christ.[5] As we pray in Christ by the power of the Holy Spirit, we are in communion with God and thus brought into the beautiful and timeless community of saints: past, present, and future.

 

[1] Bultmann John 487 “In 12.23 this ωρα had been described as the hour of his δοξασθηναι. The difference is purely one of form—it is described as the hour of his μεταβηναι εκ του κοσμου τουτου. For it is introduced here to show its significance for the disciples. For them, it is primarily The Hour, because he is going; they have still to learn that this μεταβηναι is at the same time a δοξασθηναι.”

[2] Bultmann John 487-8 “But the reader is immediately made aware his μεταβηναι is not only the end, but at the same time the consummation of his work: αγαπησας εις τελος; he showed them his love right to the end, which means at the same time, right to its completion This is not of course a biographical comment designed to show the extent of Jesus’ heroism—that he remained true to his own, ‘right up to his last breath’; the intention is to show that even the end itself is nothing other than an act of love, nay more, that it is the necessary end, in which the work of love he had begun finds its consummation.”

[3] Bultmann John 488-9 “It is not necessary after ch. 10 to enlarge on the question who the ιδιοι are. Τhey are his own (10.14) whom the Father has given him f 10.29). And although they are the object of his love, whereas in 3.16 it was the κοσμος that was the object of the Father’s love, this distinction between the two involves no contradiction, but is quite appropriate. Of course the love of the Son, like that of the Father, is directed towards the whole world, to win everyone to itself; but this love becomes a reality only where men open themselves to it. And the subject of this section is the circle of those who have so opened themselves.”

[4] Bultmann John 488 “But it is only looking back at the end of his ministry that we can see the whole of it clearly: it was never really anything other than an αγαπαν τους ιδιους.”

[5] Bultmann John 489 “In the actual situation as it was, this circle was represented by the twelve (eleven); but the use of the term ιδιοι here, and μαθηται, is significant; it shows that they are the representatives of all those who believe, and it also shows that they are being viewed in terms of their essential relation to the Revealer, which is grounded not in the temporal but in the eternal.”

Prodigals Abound

Sancta Colloquia Episode 206 ft. Judy Douglass

In this episode of Sancta Colloquia, I had a chance to talk with author, Judy Douglass (@judydouglass417) about her recent book, When You Love a Prodigal. Apart from getting to know Judy a bit more on a personal level, we dove into why she wrote her book, which also is/was a personal journey. Judy’s pastoral heart shines through as she articulates her own maternal struggles with staying present and consistent in the life of her son who was self-destructing. There’s only so much we can do as parents to stop such a thing, and boy are we desperate to try to stop it. We’ll employ every tactic in the known parenting universe to try to protect those whom we love with our entire minds, hearts, souls, strength, and bodies from hurting themselves. But sometimes, the best thing to do is to simply walk alongside this one who bent on self-destruction, whispering the entire time: I’m here with you and I love you dearly, you are my child, my beloved. Judy takes her cues from her very personal and intimate relationship with Jesus Christ: she’s been loved radically in many different ways so why shouldn’t she love in the same way? Through out the discussion we weave and wend through talking about her book and about the parable of the Prodigal son as told in Luke 15; at the end of the show we come to the very needed conclusion that we are all prodigals like both sons in the story are prodigal. In one way or another, none of us has the right to judge another human being, especially according to their actions. As we fight for those we love, we must remember an important lesson: as Judy explains,  “tough love” creates barrier and separation, it pushes away and rejects; the object of this love doesn’t want to come back. She says that it’s better to think of “firm love” rather than “tough love”. “What’s the difference?” you ask. This, again recourse to Judy: you have to let them make their choices, parent like the father of the prodigal, because love draws others. We must remember to have Mercy and compassion. Forgiveness. Remembering her own faults and short-comings and that at the end of the day, we are dust. Judy reminds us from beginning to end of the episode: to send out mercy and grace to others, which we have received from God. At the end of the day, according to Judy, it’s better to make mistakes on the side of Grace. Couldn’t have said it better myself. 

Intrigued? You should be.

Listen here via Screaming Pods (https://www.screamingpods.com/)

A huge THANK YOU to my friend and producer Sean Duregger (@seanCduregger) and Screaming Pods (@ScreamingPods) for hosting Sancta Colloquia (@SanctaColloquia).

A native of Dallas, Texas, Judy Douglass is a graduate of the University of Texas with a degree in journalism.  She has been on the staff of Campus Crusade for Christ since 1964, serving previously as editor of Collegiate Challenge magazine, manager of the Publications Department, and founding editor of Worldwide Challenge magazine.
Judy currently partners with her husband, Steve, in giving leadership to Campus Crusade for Christ/Cru.  Her primary focus is Women’s Resources.  She is the author of four books and has had articles published in numerous magazines.
A frequent speaker at a variety of groups, including church women’s groups, retreats, missions conferences and student conferences, Judy is known for her “realness” and loves to encourage people to trust God for all He wants to do in them and through them. 

Resources and Help

Books

Allison Bottke—Setting Boundaries with Your Adult Children

Katherine James—A Prayer for Orion

Robert J Morgan—Moments for Families with Prodigals

Dena Yohe—You Are Not Alone

Other helps

Connected Families book and seminars–https://connectedfamilies.org/

Hope for Hurting Parents–http://www.hopeforhurtingparents.com/

Prayer for Prodigals—virtual prayer community. To be invited in, write to PrayerforProdigals  @  gmail.com

Suicide Prevention Lifeline–National Suicide Prevention Lifeline

Call 1-800-273-8255

Available 24 hours everyday

Encounter and Rebirth

Sermon on John 14:1-7

I recorded this sermon for the Rev. Josh Andrews and the Methodist Churches he cares for (Trinity United Methodist Church in Spencerville, Ohio; and, Westside United Methodist Church in Lima, Ohio). The text follows the video.

 

I love the explicitly obscure imagery in this conversation between Jesus and his disciples. The story of the house with many “dwelling places” seems to be a break from what came before in chapter 13 where Jesus foretells Peter’s denial. Yet, a theme overlaps thus binds the two chapters together: discipleship.[1]

“Jesus said, ‘Do not let your hearts be troubled. Believe in God, believe also in me. In my Father’s house there are many dwelling places. If it were not so, would I have told you that I go to prepare a place for you? And if I go and prepare a place for you, I will come again and will take you to myself, so that where I am, there you may be also. And you know the way to the place where I am going.’” (Jn 14:1-4)

Moving swiftly from prophesying Peter’s denial to speaking of peace, faith in God, and a dwelling place with the Father actually makes sense when you place it under the umbrella of “discipleship.” What the disciples—especially Peter—do not understand is that good discipleship starts not with us choosing to follow after God; rather it begins with God’s preparation of a place for us and God’s coming to get us. Thus, disciples are where Jesus is, or where Jesus is there are the disciples. (One can’t exist without the other.) Just as we are born in the flesh by our mother where our mother is and into a space prepared for us by her; so too are we spiritually reborn by God where God is and into a space prepared for us by God.

I don’t want to vilify Peter. His profession in chapter 13 (and echoed by Thomas’s question in our passage) makes sense according to his logic: if this is the long-awaited Messiah, then yes, Peter’s going to go into battle for him; he’ll lay down his life for Christ–like a good soldier in the midst of battle for his General. If we know anything about Peter, it’s that he’s wonderfully human, and in this we are all pulled into the story—no matter how much we may think we would’ve gotten it. Peter’s logic here is air-tight; but it’s wrong. He won’t die for the Messiah, rather, the Messiah will die for him.[2] Thus, to be a disciple of Jesus, to follow where Jesus is headed necessitates not the risk that death might occur in a battle for life, but that life might occur as a result of death.[3] Dare we come to the end of ourselves and … find more, abundantly more?

The path that lies ahead for the disciples is through Jesus, and this will necessitate a death: a death of what has been held true, a death to dogma and doctrine, a death to human made idols, a death to our reason, our common sense, and our rationality, our self-justification, and a death to our self anchored in false narratives. For all of these things are on a collision course with God in the revelation of God in the event the cross. The disciples will not be entering into battle against the tyranny of other nations; rather, they will enter into confrontation with the tyranny of themselves, rendered and returned to dust.

“Thomas said to him, ‘Lord, we do not know where you are going. How can we know the way?’ Jesus said to him, ‘I am the way, and the truth, and the life. No one comes to the Father except through me. If you know me, you will know my Father also. From now on you do know him and have seen him.’” (Jn 14:5-7)

Where Jesus is going the disciples cannot follow and they cannot lead. They must let Jesus, the Christ, make the “way” both for himself and for them.[4] Thus, in that Jesus is going to make the way for them, he’ll be the way for them and this renders Jesus as the inseparable “way and goal.”[5] Salvation occurs when one is brought into encounter with God in the event of faith, this happens and is the means by which this happens to the person. Jesus’s death on the cross and his resurrection re the way and the goal for a disciple.[6]

If Jesus is both the way and the goal for the disciple and by which the disciple is defined, then, according to John, to be a disciple is neither mere mimicry of Jesus nor surging ahead of Jesus with weapons bared. Rather, it is to be found in Jesus—Jesus is the way. Not a doorway, not a gateway, but the way: the path from which the disciple never veers and is thus also the goal for the life of the disciple. It is in Christ where the one who hears the call of God and is forever changed and altered, the one who could not hear but now has ears to hear—to hear so deeply that they can’t unhear what they’ve heard, and they are always hearing truth and receiving life. The Christian, the believer, the hearer never moves from her location in Christ but is plunged deeper and deeper into Christ thus into truth and into life. [7]

The language of John describes the disciple of Christ being the one who dies and finds life. The one who is encountered by God in Jesus of Nazareth, the Christ, is returned to the very dust that is the substance of the earth, thrown into a wholly other God being wholly dependent on the self-disclosure of this God that God is love, and finds not death unto death but, by the presence and activity of divine mercy and grace, finds and receives the fulness of life. It is this one who is yanked out of her previous existence and thrust into a new one that is oriented in God toward her neighbor in a living, true way.[8]

All of this is so incredibly abstract and heavy. What does it have to do with my life? With me? I intellectually understand that Jesus is the way, the truth, and the life; but then I don’t know. Or, do I?

As I read and meditate on this text written so long ago, something sparks a maternal familiarity; something I know deep in my gut, something my body tells me she’s done. And then, like a freight train, memories overwhelm me.  I know this…I know what Jesus is describing… This is none other than birth language. We are born of women in the flesh and are made “people”; we are reborn of God by faith and are made disciples. The maternal heart, pregnant with desire for the beloved, and the unconditional sacrificial love of God shining through the text–cloaked to the casual observer, like Jesus’s divine sonship is to anything but faith.

Now there was a Pharisee named Nicodemus, a leader of the Jews. He came to Jesus by night and said to him, ‘Rabbi, we know that you are a teacher who has come from God; for no one can do these signs that you do apart from the presence of God.’ Jesus answered him, ‘Very truly, I tell you, no one can see the kingdom of God without being born from above.’  Nicodemus said to him, ‘How can anyone be born after having grown old? Can one enter a second time into the mother’s womb and be born?’ Jesus answered, ‘Very truly, I tell you, no one can enter the kingdom of God without being born of water and Spirit. What is born of the flesh is flesh, and what is born of the Spirit is spirit.’” (Jn 3:1-6)

 

I know this language because I’m a mom, because I’ve nurtured and brought life into the world through my body, that my children are my children and perpetually so because of an eternal relation between mother and child—no matter how doubtful, how confident, how meager, how substantial, how rocky, how wonderful, how distant, or how close. Forever it is my voice, my scent, my touch, my very heartbeat that my three children will know and recognize better than anything else in the world. It is their presence, their bodies, their laughs, their cries that will perpetually tug at something located in depth of the core of who I am. Birth is not the end of the symbiotic connection between mother and child; it is the very beginning, it is the way.

In the process of bringing forth life, a mother will lay her life down for her child, one whom she knows and yet does not; she can’t do anything else, she will, through every groan and each contraction, look death in the face and say: my life for this one. Her body will be broken, the water will spill, and the blood will run; and, what looks eventually like sure death will be become the event of abundant life. She will birth this child at the expense of her own body, she will make a place for this child, she will carry this child, she will nurture this child… where she is, there the child will be also. And where the child is, there, too, will she be.

“For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life. Indeed, God did not send the Son into the world to condemn the world, but in order that the world might be saved through him,” (Jn 3:16-17)

Love* is the divine tie that binds, the substance that unites and draws bodies together, that needs no reason and sense yet makes so much sense and is its own reason. Love just loves. Nothing stops it: not time, material, distance–not even death can stop the power and dynamic movement of love. It’s the great eternal mystery of all time; it is the substance of God, made flesh in Christ, and dwelling among us and in us now in the presence of the Holy Spirit uniting us back into God. Love loves in the midst of the closeness intimacy and from the furthest edges of infinity. Love loves.

It is in divine love that is our common location with each other and with God. This divine Love is both agape and eros: it goes out, it seeks, and it takes the beloved back into the lover. Love causes the lover to always be with the beloved. The lover never forgets the Beloved because by love the beloved is always with the lover. Love is the path and the destination.

In the encounter with God in Christ in the event of faith by the power of the Holy Spirit, you are reborn in and through love. And this Love is the way, it is truth, it is life. God is love; God loves you; you are reborn of God by faith. you are forever the Beloved.

Happy Mother’s day.

 

 

*This and the following paragraph are adapted from this post: https://laurenrelarkin.com/2020/05/08/love-and-solidarity/

[1] Bultmann The Gospel of John: A Commentary Trans GR Beasley-Murray, RWN Hoare, and JK Riches. (Philadelphia, PA: Westminster, 1971). 595-6

[2] Bultmann John 598, “…he does not know that he cannot enter the field ‘for’ the Revealer, but only the Revealer for him…It is therefore clear that the following of Jesus is not an act of heroism.”

[3] Bultmann John  597, “Thus the following of Jesus has become a possibility in this double sense—as world-annulment and as following into the δοξα—only because of Jesus’ victory over the world; it is therefore possible solely through faith in the Revealer, in whose υπαγειν the victory over the world is accomplished.

[4] Bultmann John 605, “By describing himself as the way Jesus makes two things clear: 1. his case is different from that of the disciples; he does not need a ‘way’ for himself, as the disciples do, rather he is the way for them…”

[5] Bultmann John 605, “The way and the goal are not to be separated as they are in mythological thinking. In the myth the redemption has become embodied in a cosmic event, and therefore-contrary to the intention of the myth—it is conceived as in intra-mundane event, as a divine history, which takes place apart from the existence of man, who is referred to it as the guarantee of his future.”

[6] Bultmann John 605, “…the redemption is an event which takes place in human existence through the encounter with the Revealer, with the result that the believer’s present is already based on his future; his existence is eschatological existence; his way is at the same time his goal.”

[7] Bultmann John 606-7, “That means that there is no ‘short cut’ to the correct understanding of αληθεια and ζωη. The discovery of this αληθεια is not something established once and for all, at men’s disposal, such as could be communicated in ‘condensed form’ like a truth of science; on the contrary everyone has to take the way to it for himself, for only on the way does this truth disclose itself. Similarly Jesus is the truth; he does not simply state it. One does not come to him to ask about truth; one comes to him as the truth. This truth does not exist as a doctrine, which could be understood, preserved, and handed on, so that the teacher is discharged and surpassed. Rather the position a man takes vis-à-vis the Revealer decides not whether he knows the truth, but whether he is ‘of the truth,’ that is to say, whether his existence is determined by the truth, whether the truth is the ground on which his existence is based. And as in Christianity everyone has to start for himself from the beginning, so too there is no such thing as a history of Christianity within world-history, in the sense of a history of ideas or problems, in which one progresses from stage to stage, from solution to solution; each generation has the same original relation to the revelation.”

[8] Bultmann John 606, “Εγω ειμι η οδος: this is pure expression of the idea of revelation. The Revealer is the access to God which man is looking for, and what is more—as is implied in the phrase Εγω ειμι and is stated explicitly in words ουδεις κτλ.—the only access. Not, however, in the sense he mediated the access and then became superfluous…On the contrary, he is the way in such a manner as to be at the same time the goal; for he is also η αληθεια και η ζωη: the αληθεια as the revealed reality of God, and the ζωη as the divine reality which bestows life on the believer in that it bestows self-understanding in God. All three concepts are bound to each other by the word Εγω: just as Jesus is the way, in that he is the goal, so he is also the goal, in that he is the way. He cannot be forgotten in the of the goal, for the believer cannot have the αληθεια and the ζωη as acquisitions at his own disposal: Jesus remains for him the way. Of course that is not to say that αληθεια and ζωη are a goal that is always to be striven for and that is an infinite distance away; on the contrary, in going along the way the goal is reached. Not however in the sense of Stoicism or idealism, where the goal is ideally present in the infinite way…nor is it a ‘perpetual striving to make the effort’; rather it is the state of existence that is subjected to the actual word of Jesus within history, for there God is present. But the believer finds God only in him, i.e. God is not directly accessible; faith is not mystical experience, but rather historical existence that is subject to the revelation.”

Love and Solidarity

Farewell Letter to my Students

 

 

Three years ago, I was in Colorado minding my own business, mothering, puttering around the house, thinking theological things, wondering what the future held for me as a newish transitional deacon in The Episcopal Church. Never once did I think that my phone would ring, that I *would* answer it, and that the familiar voice on the other end would ask, “Do you want to go teach World Religions in deep south Louisiana?” When that exact thing happened one afternoon, that question was met with a quick, “Nope. I’m not qualified for that…I don’t know a thing about any other tradition.” After some discussion and very crafty convincing by my friend, I reluctantly and skeptically gave in, “Although we both know that in no way, shape, or form should I be teaching high school kids anything and that I’m better fit for the inanimate world of books, I’ll go ahead and talk to them.”

I’m glad I did.

From the moment I stepped on Campus in 2017, I knew this was home. And it was, and it is. I can say honestly, one of the best decisions I ever made was moving my family across the country and teaching 11th and 12th graders theology and religion—and eventually 8th graders, too. I wasn’t convinced I’d be good at it, and I don’t know if I was; but, I knew that this was where I was supposed to be.

Every student who has passed through my door and sat at my desks has taught me more about what it means to be a teacher, an adult, a Christian, to be me than any book I’ve read (and I’ve read a few). Every encounter, discussion, argument, banter, and painful (painful!) silence, were the moments through which I fell more in love not only with my job, but with you. This is by far the best job I’ve ever had and definitely the hardest one to leave. But love loves, and love knows when to leave.

As my family weathers chaos and global pandemic, it’s become clearer to us that the geographical distance that exists between us and our parents is too large. Pandemic wedded to the tangible reality that our parents are getting older and won’t always be with us, thrust us into serious conversations about our immediate future. After thoughtful and careful evaluation, I was faced to make that choice that was right and excruciatingly difficult: leave my students. Love knows when it must let go.

I like to fully invests in what I’m doing and into my relationships. As I looked at what was ahead, I knew that my place needed to be alongside my parents, doing for them what they did for me many years ago. As my parents carried me in their arms through crowds and gatherings, and used their voices to sooth my fears and concerns, it is now my turn to use my arms to carry them and my voice to sooth them. I knew I couldn’t also be here (fully) for you; I’d be divided.

As a middle-aged adult I span the gap between two generations. My children need me and so too my parents. This means, that, with only two hands, I must let go of something to grab hold of my parents. And since my children are yet too young to be released, I had to let go of my job. While I have tried to find a workable solution to make everything fit, I cannot. (And trust me, I tried; if you don’ believe me you can ask Ms. Fournet or Coach Dardar or Ms. Neal-Jones, they know I tried and they know how much I loved this work and how much I *do* love you.)

And I do love you; you’re the Beloved. Love is the divine tie that binds, the substance that unites and draws bodies together, that needs no reason and sense yet makes so much sense and is its own reason. In the fall I preached that love loves. And it does. Love just loves. Nothing stops it: not time, material, distance–not even death can stop the power and dynamic movement of love. It’s the great eternal mystery of all time; it is the substance of God, made flesh in Christ, and dwelling among us and in us now in the presence of the Holy Spirit uniting us back into God. Love loves;, in the midst of the closeness intimacy and from the furthest edges of infinity. Love loves.

Others have moved from here, I am moving from here, you will move from here, but the tie that binds is love. It is in divine love where our common location resides. This divine Love is both agape and eros: it goes out, it seeks, and it takes the beloved back into the lover. Love causes the lover to always be with the beloved. As I move to Colorado, my love for you will not lessen even though there will be geographical distance; in love distance is non-existent. The lover never forgets the Beloved because by love the beloved is always with the lover; thus, you won’t be forgotten.

So, my Beloved, thank you. Thank you for letting me be your teacher, for trusting me with your thoughts, ideas, bodies, and minds; thank you for making my world and life bigger, better, and brighter because you each exist; thank you for showing and teaching me so much, for your patience and your forgiveness; and thank you for being you—the world is a more beautiful place because you are.

With that and with all my love…catch ya on the flip side…

Love and Solidarity,

Rev. Lauren R. E. Larkin

“The Lover”

Engaging Laury Silvers’s The Lover: A Sufi Mystery

Laury Silvers brings her reader through a four day journey to solve the mystery about the death of a young servant boy, Zayd. Historical fiction wedded with social justice concerns confront the reader and bring her to ask questions about love and Love.

Doubt and Encounter

Second Sunday of Easter Meditation: John 20:26-28

(video at the end of the post)

 

“…Jesus came and stood among them and said, ‘Peace be with you.’ Then he said to Thomas, ‘Put your finger here and see my hands. Reach out your hand and put it in my side. Do not doubt but believe.’ Thomas answered him, ‘My Lord and my God!’” (Jn 20:26d-28).

Thomas the doubter. We have more patience for the denials of Peter than we do the doubt of Thomas. In the history of “The Top Ten Best Moments of the Disciples,” it seems (often) that Thomas’s doubt ranks just above Judas’s betrayal. Don’t be such a doubting Thomas. Words that silence questions and confusion unto shame and condemnation. It’s only slightly better than being called a Judas.

Shade is thrown in Thomas’s direction because his disbelief hits too close to home. That Thomas’s doubt is recorded for all posterity reminds me, at least once a year, that doubt is…is possible. It reminds me that I do, in fact, doubt. It reminds you that you doubt. Thomas’s story hits the core of our insecurities and tells us that it doesn’t matter how many degrees we have or how many times we’ve read through the bible or how reasonable and rational our apologies for God are…we doubt. All of us.

This doubt feels deadly in a tradition that is orthodox, meaning (simply): right thought. Doubting can seem like unfaithfulness and willful rejection of what God has done and said and this means divine rejection. If I doubt, am I lost? If I am lost, will I be found? Is it all up to me? Jesus even says to Thomas, “‘Have you believed because you have seen me? Blessed are those who have not seen and yet have come to believe,’” (Jn 20:29). In this moment it seems that Thomas is chastised for not believing because he wanted physical proof (a very human and rational thing to ask for). We are scared to doubt because there seems to be big risk attached.

The good news is, Thomas isn’t lost, left, and abandoned. Zoom out and look at the story as a whole. What we see are those characteristics that are the trademarks of God: long-suffering, patient, merciful, abounding in lovingkindness, and gracious. Thomas doubts; Jesus shows up. In his doubt, Thomas comes face to face with God. Thomas encounters God in the event of faith and what bursts forth from his human lips is a confession: confession of faith and confession of his lack of faith.[1]

In this story, Thomas is truly human. In the first instance he stands on his reason alone where he cannot believe what has been told to him by his peers. In the next moment, Thomas is encountered by God in Christ and believes. “My Lord and my God!” Says Thomas. Thomas sees here what he could not see before based on mere testimony. Thomas, in this moment, sees Jesus as he desires to be seen as the incarnate word of God (John 1). Behold, God!

It is not that we think, but that we doubt where we find ourselves at the core of what it means to be human. Because it is here, in doubt, where we look beyond ourselves, beyond the narrow framework of our mind and imagination. Doubt is our confession of being human. And it’s in this confession where we are, ironically, so very close to God. More often than not, doubt is not that we are far from God, but that we are so close…as close as Jacob, Israel, wrestling with God.

 

 

[1] Thoughts here and following influenced by Rudolf Bultmann, The Gospel of John: A Commentary. Trans. GR Beasley-Murray and RWN Hoare, JK Riches. Philadelphia, PA: Westminster, 1971. (pp. 689-697).

Get Your Stoic On

Sancta Colloquia Episode 205 ft. Juan Torres

In this episode Juan Torres (@orthoheterodox1) and I talk about his recent pursuit of understanding Stoicism. What’s neat about this episode is that it’s a different perspective and a different discussion than the one I had with John Marc Ormechea (Season 1, Episode 2, linked below). I met John-Marc as is: a Stoic. But I met Juan as a dyed in the wool Moltmannian protestant and now, three years later, he’s deep in Stoicism. I was intrigued with what looked like a shift to me. So, I decided why not talk to Juan and figure this out. And Juan demonstrated the deep connection that Stoicism has with things like a basic understanding of the New Testament and that one of his favorites (Rudolf Bultmann) engaged with the concepts of Stoicism. Juan says, “Bultmann compares Christian understanding of freedom with the stoic understanding of freedom.” So, he started tracking down this line of thought. And he makes many valid arguments for the inclusion of the study of Stoicism to have a well-rounded engagement with the bible. Juan explains that Stoicism is about freedom based on reasoning one’s way through life by making the best possible choices in life, and that virtue is the only good. We are, according to Juan, to do what is right. But not in an individual way. He demonstrates that in Stoicism there’s a strong social aspect and this social aspect influences our use of our reason. Stoicism was originally a communal endeavor like “church”, the young stoic was always guided by the older and wiser stoics. At the end of the day, Juan is trying to give the philosophers a fair hearing and implement their thought into his daily life in practice. What I love about this conversation is that Juan demonstrates what it is to be truly openminded and a full-embodied student to the nth degree. He reminded me: stoicism was first to the scene and then Christianity; when it comes to borrowing it’s only in one direction, Christianity borrows from Stoicism ::micdrop::

Intrigued? You should be. Listen here via Screaming Pods (https://www.screamingpods.com/)

A huge THANK YOU to my friend and producer Sean Duregger (@seanCduregger) and Screaming Pods (@ScreamingPods) for hosting Sancta Colloquia (@SanctaColloquia).

Juan C. Torres is nothing more and nothing less than what some call a ‘lay-theologian”. He’s never gone to bible college, seminary, or on of those fancy religion/philosophy scholars’ conferences. All he has is an abiding interest/concern for the core matters of the Christian faith, in particular, he has always been immersed in theodicy and eschatology. Main thinkers who have molded his thought: Barth, Bultmann, Moltmann, Pannenberg, Tillich, etc. (Yes, he has read books/articles by women and people of color, but not the extent that he can list them and talk about their work.) By trade, he is a middle school math teacher. By passion, he is a theologian (in the broadest sense of the word) and most recently a stumbling but practicing Stoic.
You can find more by Juan Torres (and do some extra reading and listening) by visiting his blog and podcast:
https://thecheerfulstoic.com/ (Twitter: @CheerfulStoic1)

5-7-5 Contemplation (III)

This trajectory
is awkward and out of joint;
feelings wash over me.

***

This feeling swells up
from my gut into the flesh
of my heart. Tears drop.

***

Pages stacked, one on
top of the other; a mere work.
A labor of love.

***

The window closes;
slow ascent. Then, opaque blockage.
Motion ceases; pause.

***

Sitting still, stuck with
wonder and confusion here.
I do not know…*sigh

***

Refresh, looks, searches…
Something new, something telling.
Effort returns void.

***

The ease at which the
words pour out in connected
thoughts…like I am home.

***

I cannot do this–
insurmountable demand.
Hear beat, warm feel; yields.

***

A soul knows a soul?
Unforgettable knowing…
A soul knows a soul.

***

Uneven terrain laid
out before my trepid steps.
Left foot, right foot; blind.

***

I’ve got this, I’ve got…
(I don’t know how to do this!)
…this, I’ve got this, I’ve got this.