All Is Not Lost

Our plan was to backpack close to forty miles along the Colorado River on the rarely traveled Escalante Route in the Grand Canyon. 

But in one of the busiest national parks in the United States, even permits for the more remote routes are incredibly difficult to secure. After days of arduous back and forth, switching dates and negotiating where we would pitch our tents each night, we finally landed one of the most epic permits in the park. 

In my excitement, I shared this great news with my wife, who just stared at me blankly with no visible emotion on her face. 

“You do realize those dates are during Easter, right?” she asked, knowing exactly how I would answer.

“Um, no,” I sheepishly confessed.

These kinds of oversights are typical for me, though.

Like the time I left the car seat in the car and showed up at the airport terminal with Starbucks in hand, only to have my wife, baby in arms, ask where the car seat was. 

Like the time I left a week’s worth of breast milk at home when we went to my wife’s friend’s wedding in Florida with our newborn. I was supposed to be the one watching our daughter while my wife participated in all of the wedding activities.

You get the picture.

Life is full of inevitable disruptions and difficulties. 

Sometimes they are of our own doing. 

Other times, they are out of our control.

Like this season of the pandemic.

While we have made important and necessary sacrifices to protect the most vulnerable among us, there is no question that our isolation has created a sense of disruption, helplessness, and loss.

We have lost embraces to standing six feet apart.

We have lost the subtlety of a smile to face coverings.

We have lost the ease of conversations to dividers and shields.

We have lost plays and musicals and concerts, sporting events, parades and block parties, community social events, faith community gatherings, schools and classmates, work and coworkers, meals with extended families and friends.

We have lost the physical to the virtual, our natural rhythm to an unfamiliar beat.

And to compound our isolation, our sense of helplessness, and our loss of control during this time, we are fed nonstop media narratives that continue to polarize us, pit us against one another, and make us feel increasingly anxious and depressed. 

In a desperate attempt to find some semblance of community and connectedness in our isolation, we retreat to social media only to find more anger, division, and hostility, which leaves us even more fragmented and alone.

We are losing so much more than lives to this virus.

We are losing our humanity.

We are being broken down individually into isolated and fragmented parts that are increasingly anxious and angry. We are rapidly losing our sense of what it means to be a fully integrated, fully alive human being that works toward healthy relationships and community. And we can either continue down this hateful and antagonistic trajectory, feeding the beast until it consumes our souls and causes us to devolve into utter chaos, or we can draw a line in the sand and resolve to fight for our hearts and take back our humanity, finding a different, more life-giving way forward in the process.

But it has to begin with each one of us.

For there is no remedying the whole until the parts themselves find wholeness. 

As a people, we always have this mistaken idea that our help, our change, our salvation can only come from on high… from elected officials, from governments, from courts, from social organizations, from political action groups, and so on. 

But every wisdom tradition I have ever studied teaches us that our communities only change when we change individually. Our communities only find health when we find health individually. Our communities only become just, merciful, forgiving when we become just, merciful, and forgiving individually. And our communities only become whole and healed when we become whole and healed ourselves.

Jesus said that even a little yeast will permeate the entire batch of dough.

It is always the transformation of the smallest part that leads to the transformation of the whole.

While I grieve for those affected by the virus, I believe this season of loss is giving us an opportunity to look inward and evaluate who we are as individuals. 

Every construct upon which we have depended and that have held us up feebly like a crutch have been violently ripped away. Our endless rat races around life’s circumference have all ended abruptly. Our preoccupations prioritizing the exterior to the continual neglect of our interior have all ceased. 

We have never been more naked and exposed and vulnerable in our lifetime than right now. There are no metaphorical bushes behind which we can hide. We have been given an opportunity during this time of loss to honestly look inward and see ourselves and rediscover our inherent goodness and our shared humanity.

But what are we doing with this opportunity? Do we go through this unchanged and continue down this downward spiral together? Or, do we embrace this time of disruption and difficulty as an opportunity to find our hearts again and save our communities?

On Easter morning of 2014, the guys and I sat in a circle on large rocks next to the Colorado River in the heart of the Grand Canyon and watched the sunrise. I unwrapped the foil that had preserved the homemade honey-molasses communion bread I had baked before the trip. While aching and feeling the loss of not being with my family to celebrate the day, I prayed with my brothers, broke the bread, and savored one of the most life-giving and holy Easter moments I have ever experienced.

Life is difficult and many times feels like profound loss, but we always have the opportunity to embrace the moment and look-inwardly. For it is only in this place where we can recover that which is life-giving and holy.

This Body of Death, Part 2

With the purchase of my last book Beauty in the Wreckage I offered a free bonus chapter. I have decided to make that bonus chapter available now as two blog posts. This is part two. Part one can be found here. Thank you so much for your continued prayers and support friends.

I am not one who has much affection for the King James Version of the Bible. It’s too hard to read and understand. But, on occasion, I go back to ole King James to see how a verse is translated. And I have been surprised quite a few times with my discoveries.

As a lover of Romans 8, I can almost tell you word for word what it says from memory. But there is some phrasing that most modern versions of the Bible surprisingly leave out, which I have recently uncovered in the King James Version. 

Verses 22-23 in the King James read like this, “For we know that the whole creation groaneth and travaileth in pain together until now. And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.”

And if you don’t immediately see the beauty here, let me paint the picture for you.

All of creation, all of God’s good creation, brought into being by the loving and creative hand of God, is groaning and travailing. 

All of God’s good creation is crying out. 

All of God’s good creation is laboring through this painful experience. 

And it is not just every delicate blade of grass, every towering tree, every mighty body of water, every magnificent celestial body, and every beautifully diverse animal that runs across the land and swims in the sea, it is we too, God’s image bearers, God’s partners and caretakers, who join this collective chorus of pain and suffering, together, even while we embody and manifest the Spirit of God, a life of shalom.

It is not just that the King James Version rightly included both words, groaneth and travaileth, while other versions include just one of the words, it is that the King James Version uniquely says that we groan and travail together. 

I can’t underscore just how important this point is- we groan and cry out in this painful life experience together.

And that is the real beauty and insight of the text. The passage not only assumes that each one of us will experience and live through pain and suffering, it assumes that we will do it together.

That is why we should never be afraid to talk about what we are going through with others. That is why we should never have to suffer quietly or alone. That is why we should never have to hide in embarrassment or believe that no one else will understand.

Because we all suffer through this, together. 

Each one of us should be able to share the pain we are experiencing without judgment, condemnation, or questions about our faith, or lack of faith, in God. 

Each one of us should be able to be real about the stress, anxiety, and depression we are experiencing without being told that we simply need to read the Bible more or pray more, as if those things alone are the simple fixes to make everything go away. 

And each one of us should be able to be honest about our mental illnesses without feeling like a “lesser Christian.” 

The goal is not to be healed with enough faith. The goal is the journey of who we are becoming, in light of what we are suffering, in light of the pain we are experiencing, in light of what we are going through. 

And that is why you should never apologize for singing the praises of God in one breath, and groaning in the next.     

Because there is shalom in this fractured place. And we hold both together within us in hope.

I just attended the funeral of my 87-year old uncle who died with Parkinson’s disease. He had been a preacher almost as long as he had been alive. And the church he started was the same church I grew up in for the first 20 years of my life.

I probably didn’t agree with every doctrine of that church. And I didn’t necessarily agree with every nuance of their theology. But man, my uncle loved people. The love of the Christ radiated outward in his words and in his actions. He loved and cared for all of the people he knew and even people he didn’t know. He was one of the most loving people I have ever met. 

The amazing truth is that love can cover a multitude of differing doctrines and theologies, because it is all ultimately about how much we love God, love others, and love ourselves.

That he did. 

And it was a beautiful thing to hear all of the stories of how he loved. 

Even when his health was deteriorating, even when he was in pain, even when his body continued to tremor from his disease, he loved God and everyone around him. He lived in the wholeness of the Christ, he resided in the completeness of the Christ. And in this harmonious relationship with the Christ was the deep well of God’s goodness. It was his fullness and satisfaction, even while his body deteriorated and failed, even while his body deteriorated and failed.

That is what I want in my life.

I want to experience and share a love that transcends my broken body, that reaches down deep into the well of God’s goodness despite my pain and suffering. 

For it is in that place where we discover beauty, despite the wreckage.

God, we praise you for your goodness, but we also groan longingly, and hopefully, looking toward a future in which every tear will be wiped away, every heartache will be healed, and every burdened body will be lifted.

But for today, we groan and travail together, seeking the shalom of the Christ.

Even while these bodies exist in dysfunction, disability, debilitation, and disorder, we pray for your deep well of goodness to be our satisfaction. 

For when we are prospering, let us be satisfied in your fullness. And when we are in need, let us be satisfied in your fullness. 

For when we have plenty, let us be satisfied in your fullness. And when we are in want, let us be satisfied in your fullness.

For when we are well-fed, let us be satisfied in your fullness. And when we are hungry, let us be satisfied in your fullness.

For when our bodies are healthy and functional, let us be satisfied in your fullness. And when our bodies are unhealthy and broken, let us be satisfied in your fullness.

For when our minds are clear and balanced and thinking rightly, let us be satisfied in your fullness. And when our minds are cloudy and imbalanced and confused, let us be satisfied in your fullness.

Father, let us be patient, content, and joyful examples of what it looks like to bear the tension of our bodily pain and suffering, while becoming the wholeness, completeness, and harmony of your shalom. 

Let us experience and share your love that transcends our broken bodies.

Work in and through our every weakness, our every physical, mental, and emotional dysfunction, our every pain and through our suffering to reveal that which is eternal and valuable.

Amen.

Beauty in the Wreckage: Finding Peace in the Age of Outrage is available everywhere online in digital, audiobook, and paper versions. It is also available as a signed paperback at Viewpoint Bookstore.

Jesus Got A Gun

This post is a response to an article written by Reverend John Armstrong that rebutted my original post entitled Should We Arm Our Churches? 


Over the last couple of months, I have been told by Christians that I had “better watch out” with what I am saying, that I need to “be careful” or that I “need to be more sensitive.” Even more, I have had Christians tell me that I am “dangerous,” and that my positions on nonviolence, in general, and guns in churches, specifically are “dangerous” and “divisive.”

Let me first say that just because I hold a different view on Christian nonviolence and guns in the church, and have initiated a conversation about the issue, does not make me insensitive, dangerous, or divisive. Conversations such as these are absolutely necessary, lest the Church become a self-reinforcing, homogeneous, echo-chamber, which I am afraid is largely becoming the case.

I do find it curious though, that the one who is taking the words and life of Jesus, Paul, the Apostles, the Early Church Fathers, and the pre-Constantinian Early Church seriously and at face-value around the issue of nonviolence, is the one regarded as out-of-line and divisive. One might think that those who stray from, or explain away, the words of Jesus, the New Testament writings, and the Early Church ought to be regarded as the unorthodox position. For the weight of evidence in support of Christian nonviolence far outweighs the opposing, unorthodox position of Christian violence.

When the actual words of Jesus implores his followers to “love [their] enemies,” that ought to be sufficient. For there is no greater enemy than oneattempting to kill or inflict harm. And it is exactly that enemy the follower of Jesus is instructed to love.

The Dictionary of New Testament Theology says the word enemy, which is the Greek word exthrós, is “a person resolved to inflict harm.”  In other words, as followers of Jesus, we are instructed to be of such heart that we will love a person who is resolved to inflict harm upon us.

When one chooses to find gray areas in this, I wonder how one then determines who is one’s enemy and who is not. Even more, what words of Jesus, the author and perfecter of this faith, specify who is to be regarded as an enemy and who isn’t? There are not any distinctions to be made. An enemy is an enemy. And Jesus told his followers to love them. That certainly does not mean one ought not try to escape or think of other creative ways to preempt or diffuse the situation, but a follower of Jesus ought to love the enemy.

Even more, when Jesus tells his followers to not resist an evil-doer, which in Greek is mé anthistémi hé ponéros, it literally means “do not take a stand against, oppose, resist an evil man who injures you.” Jesus understands quite clearly what he is asking of his followers. And the Early Church understood quite clearly what Jesus meant. When violence comes upon a gathering of those who follow Jesus, it quite literally means for us to not stand up against it or oppose it or resist it.

So when one says that a Christian should “speak where Scripture speaks,” there then is no other choice than to say boldly that a follower of Jesus must love his enemy. Hard stop. And by virtue of this single declaration of Christ, one need not labor to recite all the other words of Jesus that support this one single verse.

Additionally, the argument that a Christian ought only “speak where Scripture speaks” misses the entire heart of the Gospel. For if that is the basis by which a follower of Jesus must move forth in the world, then one must be pro-slavery, pro-human cloning, pro-pornography, pro-illegal drugs and so forth.

But of course this is ludicrous.

The Spirit of God births within us a love that allows us to speak to contemporary issues and work toward peace, forgiveness, reconciliation, and a restorative (not retributive) means of justice. So while guns did not exist in the first century, one need only ask, “Since we share the same Spirit as Jesus Christ, would Jesus carry a gun to kill an enemy, even if it is done in self-defense or on behalf of another?” From the words and life of Jesus, I only find that we ought not kill an enemy. But you, as a follower of Jesus, can read his words in the Gospels and answer that for yourself.

Many Christians take the peaceable non-violence and enemy-love of Jesus to be only his divine calling and something divorced from his followers in the present. However, we never read Jesus saying, “This is my calling alone. It is not for you.”

Every single word of Jesus indicates that we, as his followers, have the exact same calling as Christ. So where would one find evidence of Jesus making peaceable non-violence and enemy-love his unique calling and something separate from the calling of his followers? There is absolutely no evidence for it. In fact, the evidence points significantly to the opposite. To follow Jesus is to follow the narrow way. To follow Jesus is to pick up one’s own cross daily. To follow Jesus means to turn away from all supposed worldly wisdom. To follow Jesus means one will be reviled and hated for their radical love and grace. To follow Jesus will mean one’s life because we no longer live in enmity with others, we no longer repay evil for evil. As followers of Jesus, our only disposition is love. And that may make me naive, stupid, crazy, radical, and divisive, but I take the enemy-loving words of Jesus at face value, just like his disciples and the Early Church.

Because when one considers that eleven of the twelve disciples died at the hands of an enemy, one must wonder why they did not self-defend. Or, when the Apostle Paul was killed at the hands of an enemy, why he did not self-defend. Or, why the Early Church was killed regularly at the hands of their enemies, but did not self-defend. The answer is that they practiced a peaceful non-violence rooted in the radical, enemy-love of Christ. And they believed others would see this radical love of Christ and be drawn to it.

Peace always…

Brandon

Read More

Should We Arm Our Churches, Part 1
Should We Arm Our Churches, Part 2