Author Archives: Neil

Trusting a Dream: Haggai 2

Bust of the Prophet Haggai by Giovanni Pisano, last quarter of the 13th Century

Haggai 2

In the second year of King Darius, in the seventh month, on the twenty-first day of the month, the word of the LORD came by the prophet Haggai, saying: ² Speak now to Zerubbabel son of Shealtiel, governor of Judah, and to Joshua son of Jehozadak, the high priest, and to the remnant of the people, and say, ³ Who is left among you that saw this house in its former glory? How does it look to you now? Is it not in your sight as nothing? ⁴ Yet now take courage, O Zerubbabel, says the LORD; take courage, O Joshua, son of Jehozadak, the high priest; take courage, all you people of the land, says the LORD; work, for I am with you, says the LORD of hosts, ⁵ according to the promise that I made you when you came out of Egypt. My spirit abides among you; do not fear. ⁶ For thus says the LORD of hosts: Once again, in a little while, I will shake the heavens and the earth and the sea and the dry land; ⁷ and I will shake all the nations, so that the treasure of all nations shall come, and I will fill this house with splendor, says the LORD of hosts. ⁸ The silver is mine, and the gold is mine, says the LORD of hosts. ⁹ The latter splendor of this house shall be greater than the former, says the LORD of hosts; and in this place I will give prosperity, says the LORD of hosts.

¹⁰ On the twenty-fourth day of the ninth month, in the second year of Darius, the word of the LORD came by the prophet Haggai, saying: ¹¹ Thus says the LORD of hosts: Ask the priests for a ruling: ¹² If one carries consecrated meat in the fold of one’s garment, and with the fold touches bread, or stew, or wine, or oil, or any kind of food, does it become holy? The priests answered, “No.” ¹³ Then Haggai said, “If one who is unclean by contact with a dead body touches any of these, does it become unclean?” The priests answered, “Yes, it becomes unclean.”

¹⁴ Haggai then said, So is it with this people, and with this nation before me, says the LORD; and so with every work of their hands; and what they offer there is unclean. ¹⁵ But now, consider what will come to pass from this day on. Before a stone was placed upon a stone in the LORD’s temple, ¹⁶ how did you fare? When one came to a heap of twenty measures, there were but ten; when one came to the wine vat to draw fifty measures, there were but twenty. ¹⁷ I struck you and all the products of your toil with blight and mildew and hail; yet you did not return to me, says the LORD. ¹⁸ Consider from this day on, from the twenty-fourth day of the ninth month. Since the day that the foundation of the LORD’s temple was laid, consider: ¹⁹ Is there any seed left in the barn? Do the vine, the fig tree, the pomegranate, and the olive tree still yield nothing? From this day on I will bless you.

²⁰ The word of the LORD came a second time to Haggai on the twenty-fourth day of the month: ²¹ Speak to Zerubbabel, governor of Judah, saying, I am about to shake the heavens and the earth, ²² and to overthrow the throne of kingdoms; I am about to destroy the strength of the kingdoms of the nations, and overthrow the chariots and their riders; and the horses and their riders shall fall, every one by the sword of a comrade. ²³ On that day, says the LORD of hosts, I will take you, O Zerubbabel my servant, son of Shealtiel, says the LORD, and make you like a signet ring; for I have chosen you, says the LORD of hosts.

It is easy to start a project, but when something is going to take a while it may be harder to bring it to completion. For example, many people make New Years Resolutions, few manage to keep them throughout the year. Weight loss either through exercise or diet works really well on the front end, but most people quit and never make the changes that are necessary to prevent the weight from returning. A long building project may start out great, but if it takes more than a couple weekends it may begin occupying space in the garage. I have started a project of going through the book of Jeremiah, all 52 chapters and I’m reluctant to publish anything until I get far enough in to be confident I might actually finish it (or my place of authority work which is currently in a season of writers block because I really am not at the point where I feel confident in my own position to write about what should logically come next, the Rise of Islam). Well in Haggai, the people and the leaders in Judah are re-embarking on a long term construction project with the temple. It is not going to go together overnight or even in a year, but they have begun. God here is encouraging them that he will be with them through this project, that they will be blessed in this project and that ultimately the silver and gold of the nations will come to fill the house with splendor.

This is a people who has dealt with drought and they are having to learn to think in a new way. In a drought you go into survival mode, you hoard what you have, but God is trying to take them into a way of living with enough, or maybe even abundance. A way of living where they can focus on something that can be used by everyone. It is a much more civic and theologically minded approach to living. There is some benefit to the temple for everyone, and the people will be blessed in and through its construction.

A couple thoughts: Haggai definitely works from what is sometimes called a Deuteronomic theology “If you do good you will be blessed, if you do evil you will be cursed” this is not the New Testament’s predominant theology, but I do think we do need to consider it. In what ways do our actions and the ways in which we live effect our wealth, status, happiness, etc… There is obviously not a one to one correlation, and often those who live the most righteous appearing lives seem to suffer the most, but God appears to believe that our actions are important for God’s plans and that God will add his work to the work the people are doing.

One of the dynamics that may be functioning is the dynamic of memory. Some of the older people may remember the temple torn down by the Babylonians, and the temple being built is ‘as nothing’ and this happens in churches as well. “I remember the way it was when I grew up” and while the memories may be good they can also be dangerous. Any time our memory of the past is greater than our hope for the future we are approaching the point of despair. I know people who grasp for a past that is no longer present and fear the present and future, but there are no time machines and we are a people who are future oriented not past oriented.

As W. Eugene March correctly states, “Although the main concern of Haggai the prophet was the rebuilding and rededication of a relatively insignificant temple in a small district in the backwaters of the Persian Empire (at least as far as the world would have judged it), the real issue is worldwide domination of the Lord of hosts.” (Achtemeier, Elizabeth et. al 1999, 7:731) The larger church I am a part of for the last couple of years has used the slogan, “God’s work, our hands” and this is one of those times where the work of our hands may seem insignificant but we trust that the impact may be larger than what we know. Just as it may not seem like Zerubbabel is not very significant, but in God’s eyes he is chosen, a signet ring. Maybe it is only a dream, and that is always the risk of trusting and faith, but it is a dream worth having.

Build the House: Haggai 1

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Russian Icon of the Holy Prophet Haggai

Haggai 1

In the second year of King Darius, in the sixth month, on the first day of the month, the word of the LORD came by the prophet Haggai to Zerubbabel son of Shealtiel, governor of Judah, and to Joshua son of Jehozadak, the high priest: ² Thus says the LORD of hosts: These people say the time has not yet come to rebuild the LORD’s house. ³ Then the word of the LORD came by the prophet Haggai, saying: ⁴ Is it a time for you yourselves to live in your paneled houses, while this house lies in ruins? ⁵ Now therefore thus says the LORD of hosts: Consider how you have fared. ⁶ You have sown much, and harvested little; you eat, but you never have enough; you drink, but you never have your fill; you clothe yourselves, but no one is warm; and you that earn wages earn wages to put them into a bag with holes.

⁷ Thus says the LORD of hosts: Consider how you have fared. ⁸ Go up to the hills and bring wood and build the house, so that I may take pleasure in it and be honored, says the LORD. ⁹ You have looked for much, and, lo, it came to little; and when you brought it home, I blew it away. Why? says the LORD of hosts. Because my house lies in ruins, while all of you hurry off to your own houses. ¹⁰ Therefore the heavens above you have withheld the dew, and the earth has withheld its produce. ¹¹ And I have called for a drought on the land and the hills, on the grain, the new wine, the oil, on what the soil produces, on human beings and animals, and on all their labors.

¹² Then Zerubbabel son of Shealtiel, and Joshua son of Jehozadak, the high priest, with all the remnant of the people, obeyed the voice of the LORD their God, and the words of the prophet Haggai, as the LORD their God had sent him; and the people feared the LORD. ¹³ Then Haggai, the messenger of the LORD, spoke to the people with the LORD’s message, saying, I am with you, says the LORD. ¹⁴ And the LORD stirred up the spirit of Zerubbabel son of Shealtiel, governor of Judah, and the spirit of Joshua son of Jehozadak, the high priest, and the spirit of all the remnant of the people; and they came and worked on the house of the LORD of hosts, their God, ¹⁵ on the twenty-fourth day of the month, in the sixth month.

One of the shorter books in the bible, one of the 12 Minor Prophets[i] Haggai speaks to the people of God with the voice of the Lord and unlike many of the other prophets the people listen. To set the scene this entire short book takes place in the span of about 3 ½ months roughly 18 years after the return of the exiles from Babylon (I deal briefly with this in The Place of Authority: A Brief History Part 4:Re-establishment, Disillusionment and Germination) This is the period covered in the book of Ezra, and it is also the time of the prophet Zechariah.[ii]When the people who returned from the exile in Babylon came back the land was not vacant, many of the poorer people had been left behind to farm the land and so when the people came back there was some period of time where people were “re-claiming” their family lands (or dispossessing others already working the land), hence a focus on individuals rebuilding their houses. To put this all in context, the land of Judah is a small territory within the larger Persian empire at this point (roughly the size of Rhode Island) which is sparsely populated (this is an agrarian society) with land that is not producing well. Haggai’s message is one predominantly of hope coming from the difficult situation of coming together as a post-exilic[iii] people. (Haggai fixes the time of each oracle precisely, unlike most prophets and most scholars seem to agree that the record we have comes from shortly after this point. By our reckoning the first date mentioned in verse 1 is August 29, 520 BCE, and work begins on September 21, 520 BCE. (Actemeier, Elizabeth et. al 1999, 7:711) The re-settlement of Judah has stalled, the people have become focused on their own problems and the temple begun at the beginning of the resettlement remains a great unfinished project, a daily reminder of their weakness in the midst of the nations that surround them. The people have settled into a communal depression where they have settled in and are doing what they feel they need to do, and yet it takes something new to bring them out of this. Haggai, Zechariah, Zerubbabel, and Joshua are all used by the Lord to turn this situation around.

Haggai is a person with no known heritage, unlike Zerubbabel and Joshua we don’t know his family or where he comes from, all we have is the message. The message we have here is like splashing your face with ice water, it is designed to wake up the people, to shake them out of their slumber. It, like all the prophets, is more poetry than dissertation. Haggai is not interested in a debate about when God causes hardship and famines; rather he is focused on the behavior God desires from the people. God desires to dwell among them; God would take pleasure in the temple. Relatively quickly the people do come together, work resumes, and the Spirit of the Lord stirs up the leadership. In this post-exilic period the prophet is actually heard and the prophet-king-priest triumvirate work together and the work begins.

purple rose 01 by picsofflowers.blogspot.com

[i] I follow the delineation of minor verses major prophets where Isaiah, Jeremiah and Ezekiel are Major Prophets by the size of their respective works (Isaiah 65 chapters, Jeremiah 52 +5 in Lamentations, and Ezekiel 48) where the Minor Prophets recorded works are significantly shorter. This is not a value judgment on the importance of their words. Daniel is typically classed by Hebrew scholars as a part of the writings rather than being place with either the major or minor prophets.

[ii] Zechariah and Haggai are explicitly mentioned in Ezra 5:1 as prophets working at the same time for the re-establishment of the temple.

[iii] Post-exilic in this context refers to the time after the Babylonian exile which took place beginning in 597BCE, with a more substantial portion of the population taken in 587BCE, post-exilic begins in 538 BCE with the rise of the Persian empire)

Starting Over Again…

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I am restarting my efforts, and so I’ve redone the look of the blog and I’m going to go in a new direction, at least for a while. I really enjoyed some of the historical work I did in many of my previous posts, as well as the work with Brené Brown’s work on vulnerability, but ultimately I reached a block…for the Place of Authority work the next logical step would be to look at the rise of Islam in the 600s, but that and the period that follows are areas that I need to do more reading in before I feel adequate to give a post that I feel could be fair. I still think it is important work and perhaps I’ll return to it but for now I need to start writing again.

Going forward I plan on working on a couple different things: much of my writing lately has been working with scriptural texts and trying to bring together a sense of the world of the text and our modern world. Blogging allows me to combine some of these things with my fascination with art and so my goal is to do two chapters a week over several posts and then supplement these with posts of other short topics and ideas that come to me as I read, listen and live. I may integrate some of the ideas I glean from fiction, things like TED talks, reading from other sources or reflection on some of the experiences I’ve had. In all of this I don’t claim to be the expert, but rather one person trying to engage my faith and the world in which I live. The scriptural work is not intended to be a running commentary, although it will have some elements that a commentary would and I will be engaging other’s work as I read, but rather it is more a meditation. I also may include sermons for the times when I do preach, but I am attempting to do this as a learning tool for me, not as some hard fast rule that I feel guilty for breaking. As a full time pastor and a single dad, my time is not always my own, so if I don’t maintain the pace I intend, I hope that I can come back to this and extend myself a little grace.

Before I started again I wanted to make sure I had some work ready to go, for times when I might fall behind, so as a preview we will start with some of the lesser encountered parts of scripture: first up will be the book of Haggai, one of the post-exilic prophets, then Esther a story set in the Jewish diaspora of the post-exilic time (if you didn’t understand post-exilic and diaspora don’t despair, I will explain that in each of those words and more as we engage the writings) and then the major prophet Jeremiah. I’ve got a fair amount done in each of the three, and how I did it evolved but rather than go back and rewrite Haggai or some of the early Jeremiah work I am simply going to allow it to show its evolution as I go.

If you have followed me before and waited for me to post since November, I hope you enjoy this. If you are encountering this for the first time welcome.

The Place of Authority 3-2:Byzantium, Triangles and the Quest for Stasis

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As a symbol and expression of the universal prestige of the Patriarchate of Constantinople, Justinian built the Church of the Holy Wisdom of God, Hagia Sophia, which was completed in the short period of four and a half years (532–537).

One of the things I’ve been doing as I took an extended break from my more historical work on the place of authority within society and religion was to do some broader thinking about where this all might be heading and to try to bring in some other disciplines that could help me process the large historical stories in a way that both made sense and was as fair as possible to the historical narrative. I’m going to take you on a brief journey into the sometimes scary process of how my mind thinks through things (clearing away as much of the clutter as possible) and hopefully you will be able to see why I am drawing some of the conclusions I am at this point and as I move forward and then I will apply the scheme I develop to the period of the Byzantine empire (what remains of the former Roman empire after Rome collapses based out of Constantinople) and then we shall see how far I move forward in history before I feel the need to re-evaluate.

One thing that every society seeks is stability, instability is notoriously bad (at least in the short term) for the people in any society and people will endure a lot of things to avoid a drastic upheaval of what is considered normal. That got me thinking about Bowen System Theory and specifically his (and other’s who followed Murray Bowen’s work from the 1970s on) work on triangles:

“The theory states that the triangle, a three person emotional configuration, is the molecule or the basic building block of any emotional system, whether it is in the family or any other group. The triangle is the smallest stable relationship system. A two-person system may be stable as long as it is calm, but when anxiety increases, it immediately involves the most vulnerable other person to become a triangle. When tension in the triangle is too great for the threesome, it involves others to become a series of interlocking triangles”[i]

If any place in this time period could be talked about as stable and able to resist major changes it was the Byzantine empire and the Orthodox Church which was the dominant expression of religion within the empire. Thinking about what a triangular system might look like from the Byzantine perspective might look like took me back to another three fold characterization.

There is an ancient way of talking about Jesus which is called the three-fold office, which goes back into the ancient church, at least to the early church father Eusebius (263-339) and probably earlier than that. It breaks down the offices of Jesus as: prophet, priest and king- and as I mentioned in an earlier post for the early followers of Jesus he occupied the central defining role in forming their identity as Christians. Let me expand each of these roles briefly:

The kingly role is the role of political power, to those familiar with a Lutheran two kingdom way of thinking this is the left handed kingdom which deals with military power and security, taxes and wealth, roads and trade. Typically in every layer of society there is someone who occupies a place of political power and who guarantees safety, peace and security for the price of obedience and taxes. This is the role of the secular power, and it can be abusive or benevolent (although it more often trends towards abusive) and it often depends on the next office for it’s authorization in some manner.

The priestly role is the role of religious authority, this would be the right hand kingdom of Lutheran two kingdom typology, which deals with placing people in a right relationship with the sacred, whatever that may mean for a society. In almost every society that I am aware of the priestly function is carried out by those who are closely aligned with those in the kingly role. In a theocracy the priestly office will dominate the political office, this is less common but there are societies and times where the priestly office will hold sway. More commonly the political office will exercise greater power than the priestly office and the priestly office will give additional legitimacy to the political office. This may sound skeptical and there is give and take in the relationship, however for stability there is a mutual self interest involved since the political office protects the priestly office and the priestly office legitimizes the political office.

The prophetic role is that place, person or thing within a society which places a check on the political and the priestly offices when they are not acting in accordance to whichever divine source of authority , they are the mouthpiece of God that challenges the excesses, abuses, deceptions, oppression, idolatry or hubris of the other two offices. The prophetic role may be occupied by a person or persons or it may be an idea, book, etc…as we will see in some of the upcoming transitions. All three roles are necessary and linked together.

In the Byzantine empire the emperor remained the dominant political figure, and had a lot of authority within all realms of both political and religious authority. The bishops had and exercised their authority with the protection and in cooperation with the emperor, but for the Orthodox church and the Byzantine empire the prophetic role was occupied by tradition. Tradition was what the church had believed and confessed, hence orthodoxy, and anything that deviated from that tradition of the earlier church fathers and councils was considered heresy or at least unorthodox. After the reign of Theodosious I (379-395 CE) the eastern half of the empire based in Constantinople would remain in some form with the emperor reigning and the Orthodox church intact until Constantinople falls in 1453.

In Gruene, Texas there is a dancehall which proudly proclaims “Gently resisting change since 1872” and in many ways the Byzantine empire was able to gently resist significant changes for 1,000 years. The world around its borders changed and went through a number of upheavals and eventually it would find itself caught between the Catholics on one side and the Muslims on the other, and yet the emperor, orthodox priests and the tradition of the fathers provided stability while the world around them was filled with chaos.

[i] Murray Bowen, 1976 quoted in Roberta M. Gilbert, The Eight Concepts of Bowen Theory: A New Way of Thinking About the Individual and The Group, Falls Church and Basye, Virginia: Leading Systems Press, 2004 and 2006, 47.

The Ballad of Ruth

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The Ballad of Ruth[i]

William Blake, Naomi Entreating Ruth and Orpah

There was no bread in the house of bread[ii] and so from the house of bread the breadless fled

To Moab went Elimelech and Naomi[iii] the sweet with two sons, departing hungry yet full

Foreigners in a foreign land they seek life but find only death and emptiness

A father dies, but leaves two sons behind to watch over the sweet one and to carry the name on

And yet the names of the sons, Mahlon and Chilion, tell a tale all their own and a short tale it is

For Ruth and Orpah marry men whose part in the story seems only to perish, and perish they do[iv]

So in Moab is left Naomi the sweet made bitter, no longer hungry but empty

And yet in the house of bread, bread has returned

In the land of Moab sweet has turned bitter, bitterness has filled Naomi from bone to bile

In a foreign land the blessing of God seems to have turned to a curse, fullness to emptiness

The joy of wedding and the blessing of hope into the dirge of mourning and sons buried too soon

There is no gift for the wives of her children except to send them home to their father’s house

No sons left to give or bear, only a wish for the Lord’s kindness and a new beginning

For with Naomi there is only death, what is left but to return home to die

Breadless, childless, loveless, hopeless and bitter

And yet to the house of bread, Naomi will return

In the land of Moab, Orpah returns home to her father’s home but Naomi will not return home empty

The love of God comes wrapped in an unexpected form, the Moabite wife of her son

She becomes not only the bearer of grace and mercy but as the agent of God’s love[v] for the wounded child

Ruth’s words that, ‘where you go I’ll go, where you live I’ll live, your people will be my people and your God my God. Where you die, I’ll die and there I’ll be buried.’

You asked for the Lord’s blessing in my departure, but may the Lord judge me if I depart

For neither life nor death, nor things present nor things to come will be able to separate Naomi

From the love of God shown in the Moabitess

To the house of bread, Naomi returns with Ruth as her only harvest

To the house of bread came two women, one known and one unknown

The known is Naomi, gone for a decade or more, returning as Mara[vi]

Departed sweet and returned bitter

The other is the Moabitess, the daughter of former oppressors, the alien, the outsider

She is the immigrant, the unprotected, the dangerous defiler, and yet she is Ruth

The outsider bears God’s grace in a way the insiders do not

At harvest time they return to a home long abandoned with empty fields.

Will there be bread in house of bread for the breadless?

Is there a place for the alien, the outcast, the widow, the poor and the weak?

Will the leftovers be enough to fill their emptiness or will they die forgotten?

Will their bodies be sold or taken for free in the reaping fields?

Or will new life begin in the harvest, will life return to the lifeless and bread to the breadless?

What will be gleaned in the barley harvest? Blessing or curse, life or death?

The fields are ripe in the house of bread and the harvest begins

The worthy man extends the blessing of the Lord’s covering[vii] and offers the shelter of his protection

For he has taken notice of the Moabitess working in the fields and knows of the grace she has shown

The outsider is made equal of the servants out in the fields and return home with a bushel of grain

Bread had returned to the breadless, life to the lifeless

Boaz has spoken to the heart[viii] of Ruth, and his words have returned hope to the bitter one

Bless the one who has covered us, who has not forgotten the dead

Bless the one who grants bread from the house of bread

Harvests come and harvests go in the house of bread, and then comes the celebration

The eating and drinking, the festival and feasting for once again the work is done

On the field of the threshing floor lies the worthy man, the fruit has been separated from the chaff

On the floor, covered[ix] lies the man who provided a covering for Ruth and Naomi

Work done, mercy extended, blessing shared…

Yet in the mystery of midnight what will happen to what lies on the threshing floor?

For in the mystery of midnight Ruth comes, perfumed and prepared

On the threshing floor at midnight the man finds himself uncovered and a woman lying at his feet

“I am Ruth, spread your covering over me” Once you wished the Lord’s covering on me, now be that covering

Can you accept the foreigner as one of your own, can your family be my family and your home my home

Your God is already God, may I go where you go, may I die where you die

In the mystery of midnight are the worthy man and the foreigner

Two agents of grace, two who covered others

Will the mystery of midnight on the threshing floor of the house of bread be fruitful?[x]

The worthy man and the kinsman and the elders at the gate must make settlement

Land must be redeemed, a family saved, life will begin anew

A sandal is passed, the deal is done

The worthy man and the foreigner are now one

God’s covering came, life begins anew

A child named Obed in Naomi’s lap grew

And from Obed, Jesse, and from Jesse , David the King

And a foreigner showed grace, a worthy man covered her and life began anew

In the house of bread begins a line of kings

And in ages to come over the house of bread the angels will sing.

[i] This is taken from the book of Ruth, this is not a translation or paraphrase but I do stay fairly close to the story and try to capture some of it’s patterns

[ii] Ruth plays on the Hebrew word for bread which is lechem, Bethlehem is literally the house of bread

[iii] Naomi one of the meanings of Naomi is sweet one

[iv] Mahlon’s name is similar to one of the Hebrew words for disease while Chilion name is the Hebrew word ‘to perish’

[v] Another of the key words to Ruth is the Hebrew word ‘Hesed’ often translated kindness in Ruth, but most other places it refers to God’s actions of unmerited grace and mercy

[vi] Mara is the name she gives herself which means bitter, the opposite of her former self

[vii] Another of the keywords in Ruth, kanap which can mean wing, covering or garment and will be used playfully from this point on in the story

[viii] Another Hebraism which may mean speaking kindly to or may indicate sweet-talking

[ix] This is again Kanap, as the blessing of the Lord’s covering was wished on rush, now this covering will become that covering

[x] This scene is pregnant with images that can go either in an innocent or non-innocent way, it is like a movie where the door is closed and what goes on is based largely on assumptions.

Goodnight (Promised) Moon

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On the great big tube
There were blue states
And red ones too

And a picture of….
A politician who had promised the moon

And there were three derrieres sitting on chairs
And a donkey in blue and a red elephant too
And a divided house and a perplexed spouse
With a bunch of attack adds full of mush
And a quiet old lady who was whispering “hush”

Goodnight tube, goodnight moon
Goodnight politician who promised the moon
Goodnight blue states, goodnight red (the elections over it’s time for bed)
Goodnight derrieres and goodnight chairs
Goodnight polls, goodnight clocks
Goodnight divided house, goodnight perplexed spouse
Goodnight attacks, goodnight adds
Goodnight nobody, goodnight mush
Goodnight pundits, goodnight hot air
Goodnight noises everywhere

Adapted from Margaret Wise Brown’s Goodnight Moon by Neil White in expectation of the close of the 2012 election cycle. Happy voting to all and to all a good night 🙂

Shame…on you

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Shame is a feeling that everyone struggles with, men and women of all ages, social status, education level and perceived levels of success. We all struggle with shame. “Shame is the intensely painful feeling or experience of believing that we are flawed and therefore unworthy of love and belonging.” (Brown, 68) Shame is not guilt, where we realize we have done something wrong and can’t believe we did whatever we did. It is not humiliation where we feel like we are receiving treatment we don’t deserve. It is not embarrassment where we can see others having made the same embarrassing thing. Shame becomes a part of the story we tell about ourselves, we begin to believe that we are the issue. Shame moves beyond I have done something wrong to believing that I am something wrong.

Men and women experience shame differently. For women the primary trigger is how they look, followed by motherhood. It sounds like this:

Look perfect. Do perfect. Be perfect. Anything less is shaming.
Being judged by other mothers.
Being exposed—the flawed parts of yourself that you want to hide from everyone are revealed.
No matter what I achieve or how far I’ve come, where I come from and what I survived will always keep me from feeling like I’m good enough.
Even though everyone knows that there’s no way to do it all, everyone still expects it. Shame is when you can’t pull it off looking like it’s under control.
Never enough at home. Never enough at work. Never enough in bed. Never enough with my parents. Shame is never enough.
No seat at the cool table. The pretty girls are laughing (Brown, 85)

For men it is organized around the perception of being weak, and this comes from both men and women. If you haven’t watched the video, I know I can really resonate with the man who exclaims, “but when we reach out and share our stories, we get the emotional shit beat out of us.” And not just by other guys, women play into this as well. Men learn young how to pretend to be vulnerable.

Shame for men sounds like:

Shame is failure. At work. On the football field. In your marriage. In bed. With money. With your children. It doesn’t matter—shame is failure.
Shame is being wrong. Not doing it wrong, but being wrong.
Shame is a sense of being defective
Shame happens when people think you’re soft. It’s degrading and shaming to be seen as anything but tough.
Revealing weakness is shaming. Basically, shame is weakness.
Showing fear is shameful. You can’t show fear. You can’t be afraid—no matter what.
Shame is being seen as the “guy you can shove up against the lockers.”
Our worst fear is being criticized or ridiculed—either one of those is extremely shaming. (Brown, 92)

The experience of shame is the same but the way it is received is different between the sexes. We never become immune to shame, but we can learn to become resilient. Shame prevents us from risking and being creative. It tells us we are not good enough, not smart enough, not popular enough…you can fill in whatever possible fear you like. It keeps us out of the arena, keeps us from sharing things that are important to us and keeps us imprisoned in our own shame. It thrives in an environment of secrecy and judgment.

I know I haven’t done justice to Brené Brown’s Daring Greatly, which is an incredible book-better even than the videos, but it is time for me to move on to something else. Enjoy the video and may you develop resilience to the power of shame.

Cultures of Scarcity

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Narcissism, you would think we are surrounded by it, that every person is self absorbed:politicians, movie stars, young people, athletes, police, parents, CEOs, and the list could go on and on, it is ‘those people’ who are self absorbed, but it is rarely me. “If only we could cut these people down to size, put them in their right place, make them realize that they need to work for a living” might be some people’s response to those people they dub as narcissists, but the reality is that narcissism is an outgrowth of shame. It is the fear of being ordinary, of not being noticed or being loveable, belonging, being cool. Often it grows from trying to cultivate a sense of purpose in what may seem to be the hollowness in their lives.

We live with scarcity, the never enough problem. Fill in the blank never _________enough:

Never good enough
Never perfect enough
Never thin enough
Never powerful enough
Never successful enough
Never smart enough
Never certain enough
Never safe enough
Never extraordinary enough (this list comes from Brown’s Daring Greatly, 24)

We get scarcity because we live in a world where we believe it and live it. And scarcity strives in a culture where you are hyper aware of what you lack, now the flip side is that scarcity can blind you to what you have. How big of a paycheck is big enough, how much money do you really need, and yet we live in a culture where we are measured by impossible standards and we have visions of perfection put before our eyes-visions of what we should have, what our family should be, how our marriages should be, how we should look and the list goes on and on. “Scarcity doesn’t take hold in a culture overnight. But the feeling of scarcity does thrive in a shame-prone cultures that are deeply steeped in comparison and fractured by disengagement” (Brown, 26) Wow, we eat, breathe and drink comparison-we measure ourselves against others and alienation or disengagement is one of the words that when you ask people about how they feel that often sums up there experience. We have much greater access to what is going on in the world, but that engagement often focuses heavily on the negative…school shootings, corporate scandals, wars, natural disasters, famines, unemployment-and even when we are not directly involved we feel that these events “out there” are stealing our sense of security “here.”

There are three components to a culture of scarcity:

Shame: is fear of ridicule and belittling used to manage people and/or keep people in line? Is self worth tied to achievement, productivity or compliance? Are blaming and finger pointing norms? Are name calling and finger pointing rampant? What about favoritism? Is perfectionism an issue?
Comparison: Healthy competition is beneficial, but is there constant overt or covert comparing and ranking? Has creativity been suffocated? Are people held to one narrow standard rather than acknowledged for their unique gifts and contributions? Is there an ideal way of being or one form of talent that is used as measurement of everyone else’s worth?
Disengagement: Are people afraid to take risks and try new things? Is it easier to stay quiet than to share stories, experiences, and ideas? Does it feel as if no one is really paying attention and listening? Is everyone struggling to be seen and heard? (Brown,27)

Scarcity is not cured by abundance. There are many people who are convinced that there is never enough money, never enough time, never enough sleep, never enough health, they will never be beautiful enough or smart enough or popular enough. If you live from a perspective of scarcity it is never enough, no matter what abundance you have. The opposite of scarcity is enough, it is a different way of looking at the world. Scarcity breeds shame and fear, but enough allows you to take the risks involved with being vulnerable. It is not easy to believe you have enough in a culture that thrives on scarcity, just like it is not easy to remain calm when everyone else may seem anxious.

I think we all seek a feeling of being worthy and nobody wants to live a life based on fear. Courage involves risk and perhaps the greatest risk is vulnerability.

Note: I’m doing this because I am trying to internalize some of what I have learned from Brené Brown’s Daring Greatly which is a phenomenal book and this is a part of a series of posts that pull very heavily from that work.

Daring Greatly

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Sometimes you read something that is just really cool and you need to share some of the ideas with others who may not have read it yet, that is what I feel like after reading Brené Brown’s Daring Greatly. So I’m taking a little time away from where I was going with the authority questions and I’m going to turn inward a little bit and spend some time here…

If you haven’t encountered Brené Brown before this is one of her TED talks that if you can spare 20 minutes is well worth the time

I love psychology, I love to learn in general and so much of what she says rings true to me. At the core we are all seeking connection with others, we seek it out and yet

“…when asked to tell about their most important relationship and experiences of connection, (participants) kept telling me about heartbreak, betrayal and shame—the fear of not being worthy of real connection. We humans have a tendency to define things by what they are not. This is especially true of our emotional experiences” (Daring Greatly, 7)

Brené Brown comes at this from the perspective of a researcher and social worker, and I come at this from the perspective of a pastor where we come face to face with people who seem to be able to handle anything that comes their way and others who are miserable even in the best of circumstances. I’m going to talk about what she reveals about shame in my next post, but to begin with here are some of her basic statements in my paraphrase:

1. We are all seeking love and acceptance, we all want to be like, valued, cared for-it gives meaning to our lives and its absence leads us to question our worth, value and it leads to a great deal of suffering for us (this may be why rejection hurts so much)

2. If you divide people into groups that feel love and belonging and those who struggle with it the key difference is those who feel loveable, who love and who experience belonging simply believe they are worthy of love and belonging. There lives are not easier that people who struggle with it, they are just able to hold onto the belief that they are worthy of love, belonging and joy.

3. This belief of being worthy of love, belonging and happiness doesn’t just happen, it is cultivated (we can learn how to do this in our own lives)

4. Living in a whole-hearted way (Professor Brown’s way of talking about the people who believe they are worthy) leads to being courageous, compassionate and connected

5. The willingness to be vulnerable is the single value attributed to the people that feel loveable

(This is a paraphrase of Daring Greatly, 10)

I’m going to be working through this material to help myself integrate some of these things, but as a pastor there is so much to what she says that really rings true for me. Who we are as a people are people who are worthy of God’s love, we are enough, we are forgiven, loved, cared for, valued, use whatever word you want there, but at the core of our identity is the reality that before anything else we are valued and enough and from there we can begin to live in a way that is courageous, compassionate and connected. More to come…

Climbing Out of the Rabbit Hole: Walking Away from Post-Modernity

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I’ve probably been spending too much time with philosophy lately, and I know that many people don’t ask the same type of questions that I do, but I am curious-I like a good challenge. I am willing to take an intellectual journey intentionally wrestling with some of the deep questions that are asked by philosophers and historians and artists, but I’m also willing to, after taking seriously what they have to say, walk away unconvinced and disappointed that good questions often can lead to answers that are indeed poor and shallow. I was first made aware of post-modern thought around the turn of the millennia when I began studying at seminary, and I guess that it would be hard to study any liberal arts discipline without being exposed in significant, if not always obvious, ways to the questions of postmodern philosophy, and while I am thankful for many of the perspectives that these questions exposed me to, it is time to climb out of the rabbit hole and to begin to reconstruct a different way of looking at the world.

I am taking the climbing out of the rabbit hole comment from a series of movies that was quite intentionally shaped by a postmodern viewpoint, The Matrix.(The link will take you to one of the more famous and most representative scenes of the movie) If one can get past the huge amount of violence that is present in all three of the films they ask some very deep philosophical questions about the nature of knowledge, of truth, of authority and power, of free will and volition and in almost parabolic form the main character Neo become the one, a Christ-type figure that liberates a portion of humanity to their enslavement to a system of illusion and lies, but the reality that he has to offer is a brutal, ugly and equally ambiguous one…it may be the truth (or at least closer to it) but it is an uncomfortable one.

So first, what is this postmodernism I am talking about walking away from? It is a reaction to the optimistic worldview that eventually we would be able to fix all of our problems through science, society, technology and information. In the words of Morpheus from the video above they became aware that “there is something wrong with the world…like a splinter in their mind driving them mad.” Not a unified group, they began to question the progressive hope that humanity could and would continue to get better and better off, because despite the privileged status of many of the early postmodern thinkers and artists (most of these were members of the academic and artistic portions of society in the 1950s and later)they viewed the world critically and often felt betrayed by this optimistic worldview. Instead they viewed art, language, society, history, science and technology all serving the political ends of those in power, while those without power were victims of progress. Postmodern thought is certain in its uncertainty, in an information society it views most information needing to be distrusted because it is merely being utilized to create a narrative to benefit those in power, and in reality taken to extremes it borders on paranoia. For a postmodern person all meta-narratives (the big stories that help us make sense of our lives-whether Christianity or national identity or history) lost their authority and that truth, at least a universal truth, is impossible and some manner of relativism is what we are left with. Truth instead of being something that is true for everyone is instead dependent on one’s standpoint (i.e. am I viewing this question as a woman, as Hispanic, as poor, as an immigrant, as a person in the third world, etc.) and even language itself is a cultural construct. Ultimately we live in our constructions of reality, our world and our truth revolve around us. Everything from art and literature to science and technology became subject to an endless set of qualifications and limitations. If you go down the rabbit hole very far it can become very disabling, it is a type of cynicism that makes you question every foundation that you try to place something upon, it allows a person to be a great critic but denies the narratives and structure in which to create. Honestly, most postmodern artwork is ugly, much of its thought is highly depressing and in its quest to liberate people intellectually it managed to take away their tools to bring together people for societal change.

Many of the questions that postmodern thinkers asked needed to be asked, but it is one thing to be a critic and another to be a constructive critic which helps frame a way forward. The hermeneutic of suspicion, where everything is viewed with a sense that it might not be trustworthy, cannot be the system any sane person lives their lives out of. We need narratives, big stories that help us make sense of ourselves and our world. Do those narratives need to be trustworthy, absolutely and in particular some of the feminist and post-colonial critiques of biblical studies, theology and politics have helped me re-evaluate my own approach to these narratives, but I am also unwilling to collapse into a relativism that has no sense of truth that is universal. We need history and art and beauty, and perhaps a pre-modern sense of wonder and mystery. The world needs truth more than it needs facts and data, it needs a set of inter-related stories to help us make the tough ethical and economic decisions that we as individuals and society have to navigate. We need big stories of who we are as people, our past and our present and our hopes for the future as we engage in difficult decisions related to war and peace, crime and punishment, medical care and technological innovation as well as our everyday relationships with one another. So in my own way this is a walking away,a climbing out of the rabbit hole if you will, not unchanged by the experience and the questions, but rather in a sense that it is time to grow up, to put childish things aside, to realize that even in its imperfections that the we all need stories to make sense of our lives and that my story and the stories of those around me have more in common than I had been led to believe.

Sign of the Rose

Searchings: Sacred and Secular

Author Archives: Neil

Trusting a Dream: Haggai 2

Haggai 2

Build the House: Haggai 1

Haggai 1

Starting Over Again…

The Place of Authority 3-2:Byzantium, Triangles and the Quest for Stasis

The Ballad of Ruth

Goodnight (Promised) Moon

Shame…on you

Cultures of Scarcity

Daring Greatly

Climbing Out of the Rabbit Hole: Walking Away from Post-Modernity