Prayer of the Week

Praying Hands--blog--11-2-2017

 

 

(We prayed the following prayer and words of assurance on Sunday and the words resonated with me. I thought I would share them with you!)

 

Prayer of Confession

Happy are those who turn away from the counsel of the wicked.

But oh, that counsel can be so seductive

it draws us in,

holds us fast,

distracts our priorities,

obstructs our capacity to love.

 

But we seek no obstructions, we reject wicked counsel.

We embrace God’s embrace.

 

For whatever ways we don’t, we confess.

In whichever ways we sin, we repent.

 

Hear our prayers, O God, as before you, we seek wholeness.

Silence

God of mercy, grace, reconciliation and goodness:

We are sorry for so much—

For words we cannot bear to say,

For memories we cannot bear to relive,

For thoughts we cannot bear to admit.

But you know our hearts.

Relieve us of our burdens,

Bind our hearts not to the unbearable but rather, to you.

So that, in all ways,

We may live in the joy of your salvation

And the delight of your loving embrace.

 

Words of Assurance:

Praise be to God, our sins are forgiven.

God’s steadfast love endures forever. Amen.

 

–Local Church Ministries, Faith Formation Ministry Team, United Church of Christ; Rev. Kaji S. Dousa

In Prayer

 

800px-celtic_cross_knock_ireland

(Wikipedia; Creative Commons)

 

The Lord’s Prayer

(in the spirit of Celtic spirituality)

O God, you love us like a good parent, and are present in every aspect of our existence.

May your nature become known and respected by all.

May your joy, peace, wholeness and justice be the reality for everyone as we live by the Jesus Way.

Give us all that we really need to live every day for you.

And forgive us our failures as we forgive others for their failures.

Keep us from doing those things which are not of you, and cause us always to be centered on your love.

For you are the true reality in this our now, and in all our future.

In the Jesus Way we pray. Amen.

–David Sorril

In Review

blogpost-assimilateorgohomeAssimilate or Go Home: Notes From a Failed Missionary on Rediscovering Faith

by D.L. Mayfield (HarperOne, 2016) 207 pps.

In Assimilate or Go Home, D.L. Mayfield recounts her college-age desires to go to the mission field and save all of the lost souls to Jesus Christ. She describes her Christian college classes which focus on missions and how she earnestly engages with the assigned readings, professors, and classmates. She volunteers to teach English as a second language to Somali Bantu refugees who recently arrived in Portland, Oregon. As she begins to spend time with them she experiences internal dissonance and external resistance from the people she was “ministering to.” Eventually, this dissonance leads her away from missions, per se, to a life of living with, alongside the people she was initially planning to convert.

 
The book is organized by essays which highlight Mayfield’s journey from a naïve, eager would-be overseas missionary to a wiser, experienced Christian who lives in a poor, multicultural neighborhood. Many of the essays were previously published but are gathered here for an effective memoir.

 
In the essay “Vacation Bible Schools” Mayfield describes taking some of the refugee children to a week-long program popular in many evangelical churches. The theme for the VBS was “The Serengeti” with suggestions to decorate the church rooms with African-themed images.

 
Mayfield took a van full of children and “they stared in silent amazement at all the large cutouts of giraffes and elephants decorating the stage.” As she directed her children to a drinking fountain she overheard a small child exclaim, “Oh! They brought us kids from the Serengeti!” She realized that the church children thought the refugee children were props:

I wanted to self-righteously shake my finger and rant about “othering” people, but I was supposed to be the exemplary volunteer. . . . I glared at everyone around me. I felt smug, secure in my own saintliness as I bustled around my group of exotics, the only diverse kids in the large, pale bunch. I drove all the kids home, but decided not to bring them the next night.

Yet, as Mayfield reflected later on this experience she realized that her refugee friends were sort of a prop for her own life. “When I finally started to believe the opposite, to see them as complex, flesh-and-blood people, everything got much harder … And my view of myself was irrevocably changed.”

 
Mayfield is a skilled writer, bringing the reader into her life while revealing her thoughts, questions, and struggles.

 
I first read this book last fall, shortly after it was published. I began re-reading in early January before the inauguration and before the executive order banning refugees from seven predominately-Muslim countries was issued. In response to the ban, Mayfield posted on her blog, “Ten ways to support refugees.” This list is very helpful with practical suggestions.

Palm Sunday Subversion

Christ-Entering-Jerusalem-Giotto-di-Bondone

“One place where Pine Ridge reservation sports teams used to get harassed regularly was in the high school gymnasium in Lead, South Dakota. Lead is a town of about 3,200 northwest of the reservation, in the Black Hills. It is laid out among the mines that are its main industry, and low, wooded mountains hedge it round. The brick high school building is set into a hillside. The school’s only gym in those days was small, with tiers of gray-painted concrete on which the spectator benches descended from just below the steel-beamed roof to the very edge of the basketball court–an arrangement that greatly magnified the interior noise.

In the fall of 1988, the Pine Ridge Lady Thorpes went to Lead to play a basketball game.  SuAnne was a full member of the team by then. She was a freshman, fourteen years old. Getting ready in the locker room, the Pine Ridge girls could hear the din from the fans. They were yelling fake-Indian war cries, a “woo-woo-woo” sound. The usual plan for the pre-game warm-up was for the visiting team to run onto the court in a line, take a lap or two around the floor, shoot some baskets, and then go to their bench at court side. After that, the home team would come out and do the same, and then the game would begin. Usually the Thorpes lined up for their entry more or less according to height, which meant that senior Doni De Cory, one of the tallest, went first. As the team waited in the hallway leading from the locker room, the heckling got louder. The Lead fans were yelling epithets like “squaw” and “gut-eater.” Some were waving food stamps, a reference to the reservation’s receiving federal aid. Others yelled, “Where’s the cheese?”–the joke being that if Indians were lining up, it must be to get commodity cheese. The Lead high school band had joined in with fake-Indian drumming. Doni De Cory looked out the door and told her teammates, “I can’t handle this.” SuAnne quickly offered to go first in her place. She was so eager that Doni became suspicious. “Don’t embarrass us,” Doni told her. SuAnne said, “I won’t. I won’t embarrass you.” Doni gave her the ball, and SuAnne stood first in line.

She came running onto the court dribbling the basketball, with her teammates running behind. On the court, the noise was deafeningly loud. SuAnne went right down the middle; but instead of running a full lap, she suddenly stopped when she got to center court. Her teammates were taken by surprise, and some bumped into one another. Coach Zimiga at the rear of the line did not know why they had stopped. SuAnne turned to Doni De Cory and tossed her the ball.  Then she stepped into the jump-ball circle at center court, in front of the Lead fans. She unbuttoned her warm-up jacket, took it off, draped it over her shoulders, and began to do the Lakota shawl dance. SuAnne knew all the traditional dances–she had competed in many powwows as a little girl–and the dance she chose is a young woman’s dance, graceful and modest and show-offy all at the same time. “I couldn’t believe it–she was powwowin’, like ‘get down!’” Don De Cory recalled. “And then she started to sing.” SuAnne began to sing in Lakota, swaying back and forth in the jump-ball circle, doing the shawl dance, using her warm-up jacket for a shawl. The crowd went completely silent. “All that stuff the Lead fans were yelling–it was like she reversed it somehow,” a teammate said. In the sudden quiet, all you could hear was her Lakota song. SuAnne stood up, dropped her jacket, took the ball from Doni De Cory, and ran a lap around the court dribbling expertly and fast. The fans began to cheer and applaud. She sprinted to the basket, went up in the air, and laid the ball through the hoop, with the fans cheering loudly now. Of course, Pine Ridge went on to win the game.”  (From On the Rez by Ian Frazier, Farrar, Straus, and Giroux, 2000)

Both SuAnne’s story and the story of Jesus riding into Jerusalem on a donkey are stories about subversive actions. They both subverted the expectations of the people. SuAnne subverted the expectations of the basketball fans who wanted to continue Native American stereotypes. Jesus subverted the hopes and expectations of the Israelites who wanted a king.

The Israelites were under Roman occupation while the Jewish religious leaders were in collaboration with the Roman occupying force with rebellious Jewish skirmishes around the countryside. The people wanted to be free of the Roman empire via a king (or a warrior messiah) to emancipate them from the Romans. And this where Jesus enters the scene.

Medieval_Syriac_Manuscript_Jesus_Triumphal_Entry_sm2

Jesus often used the language of paradox and reversal to shatter the conventional wisdom and expectations. Jesus subverts the powerful symbol of a king riding amongst his adoring subjects to reverse the common understanding of power, status and rule. As he did with the cleansing of the Temple, Jesus takes action–a rather provocative action much like an Old Testament prophet would take–to demonstrate the character of God.

Additionally, Jesus uses his donkey ride as an additional lesson in the reign of God.  Jesus frequently spoke of the kingdom of God in the language of impossible or unexpected combinations. The kingdom, which is something great, is compared to something very tiny: it is like “a grain of mustard seed.” Not only is the see tiny but mustard is a weed– thus, the reign of God is like a weed. Also, the kingdom is for children, who were nobodies—therefore, the the kingdom is for nobodies. Additionally, Jesus models this upside kingdom by dining (or, fellowshiping) with outcasts—so, the kingdom is like a banquet of outcasts, of nobodies. In the realm of God, those who are broken will be blessed.

Perhaps Jesus’ parody of a celebrated king is a gentle poke at us as well as the religious authorities of his day: God is not interested in status, whether it’s religious, or political, or material. Rather, God desires that we follow—that we become like—the One who was born in a barn and is preparing to die a criminal’s death.

The spectators of Lead, South Dakota wanted “Injuns” and SuAnne gave them an “Injun”–but did it with a power and grace that subverted the entire scene. The Israelites wanted a king and Jesus gave them a king–but did it with a donkey and days before his death by subverting all expectations and understandings at what Jesus’ kingdom was about–where the marginalized, the wounded, discouraged, powerless, and sick belong.

Ash Wednesday

Ash Wednesday

§From this morning’s sermon: “Lent is not a 40-day self-improvement plan. It’s about becoming more like Christ.”  Good reminder.

§From last Sunday’s sermon:  “We cannot escape the presence of God. However, we can easily ‘forget’ that we are kept alive from moment to moment in that Divine Presence. Therefore it is important to practice getting in contact with the Divine Presence. What works best for you?

Here are some suggestions:

*Imagine God looking in wonder at you, as you might look with delight and admiration at your own child.

*Imagine yourself immersed in the Divine Presence with the Divine Light surrounding you and flowing through every cell of your body.

*Picture yourself as a cell in some organ or body part of the cosmic Body of Christ.

*Picture Jesus standing beside you, eager to be with you, lovingly energizing and supporting your prayer.

*Picture yourself surrounded by the clear bright light of the Holy Spirit, perhaps in the shape of a huge, protective, grace-filled bubble of light.

*Repeat a simple prayer silently with each exhaled breath.

*Imagine placing your hand in God’s hand.”

–adapted by Pastor Anita Smith Buckwalter from of The New Spiritual Exercises: In the Spirit of Pierre Teilhard de Chardin by Louis Savary, (Paulist, 2010).

§From last year’s reflection on Lent: http://wp.me/p1DCBi-4A

Praying For My Enemies

Martin Luther King, Jr.

Martin Luther King, Jr.

 

As I read the newspaper, I came across an article that quoted then Speaker of the House Newt Gingrich saying, “I’m not going to get in an argument with Jesse Helms.” The now-deceased Republican congressman from North Carolina was advocating that Congress cut back on AIDS funding because, according to Helms, the disease allegedly “was caused by deliberate, disgusting, revolting conduct.”

Gingrich’s refusal to correct—or, even condemn Helms for his statement, infuriated me. His refusal equaled assent to me. In ager, I crumpled up the newspaper, tossed it aside, and prayed, “Please let Newt Gingrich get AIDS.”

Of course, I immediately regretted it and repented of my prayer, but I held onto my vengeful feelings. Because I held on to those feelings they began to fester inside of me–I grew angry and bitter, stewing over his comments. As these feelings continued, I couldn’t listen to him on the news or read about him in the newspaper without becoming enraged. I was making Newt Gingrich into my enemy.

Over the next few weeks I realized that I readily make other people my enemy, including folks who interpreted Scripture differently from me, folks who held different political views from me and people who had made life choices different from my own. Simply put, I was developing a hard heart.  And yet, I wanted to take Jesus seriously when he said to “Love your enemies and pray for those who persecute you,” (Matt. 5:38-48).  Often Jesus’s words are given lip service but rarely practiced as if Christians mean to follow in spirit but not in daily life.

During the following Advent season I decided to practice praying for my enemies, beginning with Gingrich. I told myself that it wouldn’t cost me very much of myself—silly me, I thought wouldn’t have to open my heart too much for God to actually work in my heart. I thought this would be sly way of circumventing God and not too dangerous for me, so I launched into this discipline with bravado. Additionally, I decided to read some of Martin Luther King, Jr.’s writing about loving one’s enemies. As an Anabaptist Mennonite committed to creative nonviolence, I was familiar with MLK, Jr’s writing about nonviolence and loving one’s enemies. I recalled reading the particular sermon on loving one’s enemies and I had an intuitive sense that God wanted me to re-read it.

In November 1957, King preached a sermon, “Loving Your Enemies” at the Dexter Avenue Baptist Church in Montgomery, Alabama. He began his sermon by emphasizing the importance of Christ’s command to love one’s enemies. “Jesus was very serious when he gave this command;” King said, “he wasn’t playing…this is a basic philosophy of all that we hear coming from the lips of our Master.” Although I might have entered into my Advent discipline with bravado and a bit of swagger, Jesus proved to not be playing with me. That first week of Advent, I resisted the discipline of praying for my enemy. As I prayed with a reluctant heart, I discovered that I resented sharing God with Gingrich. I simply did not want him to experience God’s loving presence–I did not want God to love him. I wanted to keep God all to myself.

In King’s sermon, he rhetorically asks: “How do you go about loving your enemies? I think the first thing is this: in order to love your enemies, you must begin by analyzing yourself.”  God was beginning to change my heart by letting me see my heart, my resistance, and my selfishness. I was beginning to analyze myself, as King suggested.

By the middle of the second week I noticed a breakthrough in my heart. I began to pay attention to Gingrich as a person and I watched and read the news with my heart rather than just my head. I imagined Gingrich as a person with hopes, dreams, sorrows, and losses rather than a one-dimensional political figure in the national media. I wondered about his family, his staff, and the people who were close to him. I began to pray for his family, that they might experience God’s presence during the Christmas season. I prayed for Gingrich and his family throughout Advent, into Christmas, and I continued praying for them until Epiphany.

Newt

Newt Gingrich

After Epiphany I assumed this spiritual practice was completed, but God invited me to continue the practice of praying for my enemies for an entire year. I chafed against this invitation but in conversation with my spiritual director my heart began to soften until I was able to surrender to this practice of praying for my enemies. God wanted to transform my heart from bitterness and hostility to generosity and compassion.

King described this heart shift as discovering “the element of good in [one’s] enemy.” In his sermon, he advises, “every time you begin to hate that person …realize that there is some good there and look at those points which will over-balance the bad points.”

I learned during the year that when I view people as my enemies, I objectify them. They no longer are persons with hearts, souls, dreams, and disappointments like myself. Instead, they become one-dimensional characters who are then easy for me to dismiss and disregard.

Jesus understood this aspect of human nature, and in response he called us to mirror God’s nature by challenging us to love our enemies rather than objectify them, leading us to hate our enemies. This attitude of love toward all, including our enemies, causes us to become like “children of our Father in heaven,” as seen in Matt. 5:45.  Praying for my enemies is a serious attempt to see my enemies as God sees them. There is a Hebrew word, chesed, that is translated as loving kindness and compassion. When I pray for others, I begin to see the world as God sees the world with this loving kindness and compassion. And when I view situations and people with loving kindness and compassion, I begin to deeply love just as God deeply loves. When I pray for my enemies I begin to reflect the nature of God.

Dr. King said in his sermon:

 … and when you come to the point that you look in the face of every [person] and see deep down within [them] what religion calls ‘the image of God,’ you begin to love [them] in spite of. No matter what [they do], you see God’s image there. There is an element of goodness that [they] can never sluff off. Discover the element of good in your enemy. And as you seek to hate [them], find the center of goodness and place your attention there and you will take a new attitude.

I discovered during my year-long discipline that I began to feel more generous toward Gingrich, and my other enemies by default. I was no longer stingy with love and mercy, giving them out in measured teaspoonfuls, fearing what might happen to me if I was loving and merciful toward those who harmed me. Rather, I began to realize that with God there is more than enough love and mercy to go around for everyone and that, indeed, there is so much love and mercy within God that God blesses both the righteous and the unrighteous.

King described this love and mercy as an “overflowing love … and when you rise to love on this level, you begin to love [people], not because they are likeable, but because God loves them.”

As I prayed, I became humbled — I had to if I was to be honest with my “self-analysis.” In the midst of opening my heart to God about my enemies, pouring out my pain and anger, I became more sensitive to the pain and rage in the world around me. I discovered that it becomes difficult to honestly pray for my enemies without being reminded of how God is able to love me despite my own disobedience and insensitivity. In my self-analysis, I became grateful for God’s deep love and patience toward me.

love enemies image

After the year was over, I stopped praying regularly for Newt Gingrich—although I continued to occasionally pray for him and his family. A few years after my year of praying for him I was visiting the Mennonite Central Committee–Washington office and I learned that Gingrich and his second wife rented an apartment in the same building. I was captivated by this information. Before I left Washington, D.C. my colleague graciously showed me to the foyer outside the Gingrichs’ apartment and left me alone. In the foyer were some chairs that sat along their apartment walls and I sat down, placed my hands on their apartment walls and prayed for Newt Gingrich once again. With an honest, open heart I asked God to provide abundant love within those walls, that the former Speaker of the House of Representatives would see the world with God’s eyes, ears, and heart. And, in full sincerity, I asked God to bless him.

I’ve returned to King’s sermon this past year as I’ve listened to and read so many acrimonious responses to the election. Avoiding family members or friends who disagree with me is not the answer. Unfriending or blocking someone because of their enthusiastic support of a particular presidential candidate or party is not the way of love.

King concluded his sermon, “Love is understanding, redemptive goodwill for all [people], so that you love everybody, because God loves them. You refuse to do anything that will defeat an individual, because you have agape in your soul.”

Loving my enemies is hard work and requires a discipline of will over emotions, intentional prayer for that person, and for my own conversion of heart. Loving my enemies requires me to see the face of Jesus in the other—and this is the most challenging discipline. Praying for my enemies opens the way to loving my enemies.