Creativity for Fun

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Jay Silver’s fun little video is really about the joy of discovery and interacting in new and playful ways with the world around us. The creativity he shows in the video is from manipulating and combining things that normally don’t go together and just experimenting (which is often how many discoveries come). Something as simple as the Makey-Makey circuit allowed for others to take this basic circuit and use it in numerous ways. Sometimes the discoveries and uses were unexpected, like the dad who decided to use the circuit to help create a controller for his son with cerebral palsy-a very useful invention. Many were just for fun and the delight of trying to create music, sound and interactions in new and creative ways.

Play is an under recognized form of learning, but it is something that all mammals do to learn, experiment and interact with their world. There is a sense of joy with playfully interacting with the world around us and exploring and discovering. Sometimes in the midst of the journey we encounter a problem that we have never had to answer before and we have to rethink a solution based upon the tools that are available. Necessity often can become the mother of invention, but so can playfulness. Not to take away from the work, research and knowledge that goes into the process of creation, or the frustration of failures (which all to often deter people) but as when boundaries are pushed there is often a sense of wonder at the discoveries that are eventually made.

I’m going to bring in some of these discussions on creativity as I go along. Take your own lessons and wonder from them, and hopefully you can also have something playful sparked in your own life.

In The Beginning Was The Sentence

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Creation by Selfish Eden (deviantart.com)

Human beings have an incredible sense of perseverance when you think about it. We will take complex tasks, think them through, experiment, learn and then try to be prepared for the next time we use things. Now, on the one hand, this can lead to some unhealthy behaviors of hoarding or becoming pack rats but, at the same time, we don’t discard a tool that has become useful like animals will do. A chimpanzee may realize that it works well, for example, to use a stick to poke into an ant mound but they don’t store sticks for this use, when the chimpanzee comes upon the need he finds a stick and the same way with other tool using animals. Humans are unique in their ability to predict a future need based upon a past need and within language this also is a crucial development. (Bronowski, 1978, p. 32f.)

Now it is possible that there have been breakthroughs in animal communication that I am unaware of, but the way Bronowski illustrates this breakthrough is the concept that animals communicate not in words but sentences or ideas. For example a chipmunk may has a different signal based on danger from a snake, danger from the air, or danger from a large ground animal, but you can’t deconstruct and recombine these signals into components of danger and the type of animal-they are one unit. They paint in a way a limited verbal picture of their environment and the immediate need they need to respond to. Yet human language is different, and the way our language is structured relying on words and not sentences as the building block of communication allows for the sharing of knowledge and imagination in ways not possible otherwise. For example “Jack loves Jill” and “Jill loves Jack” even though they share the same components do not mean the same thing. Language becomes an incredibly powerful tool for conveying and sharing images, thoughts and even worldviews, a picture may be worth a thousand words but only if it is done well and the person viewing the picture can understand what it is. It is not a coincidence that early languages began with characters that represented pictorially the ideas they were trying to express, but as ideas became more and more complex and the communication of thoughts and ideas contained more and more words language evolved to use letters to create words reflecting the sound of the word. For a word either read or heard to be transformed into a visual image is an act of imagination and it may evoke different images for different readers/hearers. For example if I say “bird” someone may think of a sparrow or an eagle or an ostrich, or perhaps even an obscene gesture, words on their own begin to paint the picture and then when combined within a sentence with actions and descriptions we refine the picture.

Imagination and creativity may help with survival and with creating new tools and ideas that help an individual, but if they are going to make any lasting impression they need to be able to be communicated. The evolution of language, first spoken and later written, has made it possible to pass on and build upon the ideas of others. But there is always a process of taking the information we receive in terms of letters and sounds and reconstituting them in our mind in terms of images (and these images are often moving images-videos if you will) as we translate representations into a mental vision.

The Image And The Imagination

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New Era by Aeon Lux on deviantart.com

Humanity practices both science and art, two incredibly unique and imaginative processes where we attempt to make sense of the world and our relationship to it. Both science and art rely on imagination and vision. Jacob Bronowski highlighted to me something in our language that is very illuminating about imagination when he says, “I want you to think of the following words: visual, vision, and visionary; and image, imagery and imagination….Almost all the words we use about experiences of the kind that go into visions or images are words connected with the sense of sight.” (Bronowski, 1978, p. 10) That somehow there is something to the way we visually interact with our world is an important part of imagination, since the word image is the root of the word. It is a word that comes from crafting and shaping and playing with images in our own mind. The way we interact with our world is, of course, mediated by our senses: vision, sound, touch, taste and smell and certainly for most of our interactions we rely heavily on vision and sound. Bronowski argues that there are essentially two types of art: those dominated by sight (painting and sculpture for example) and those dominated by sound (music for example) and I would argue that there are some that are reliant on the interaction of both senses (drama, movies, etc.). Science on the other hand is dominated by the visual sense, so we can speak of observations, which refers back to the art of seeing. So perhaps one of the most critical things to imagination is the ability to see, or to interpret the senses in a way that allows the person to make sense of their world and to see alternatives and interpret interactions with it.

The visual process itself is a process of decoding, since our eyes on their own apparently don’t just take a picture and project it into the brain like an old style camera projecting onto film, but rather if Bronowski is correct (and I’m now curious since this is an older work) it would be more like the process that goes on in a digital camera where individual rods and cones in our eyes develop a level of stimulation to the light it receives and sends all the signals back to our brain which then interprets all these signals and assembles the picture in a way that is far more accurate than the individual cellular receptors in the eyes are capable of making. The very process of seeing relies upon the visual part of the brain making inferences about the world it is seeing to make up for the shortcomings in the visual organs, and that compared to most other animals we have a phenomenal portion of our brain dedicated to the process of interpreting visual input.

Combined with this process of interpreting the visual input we receive from our eyes, our brains also allow us to imagine differently-to see alternatives and to attempt to predict based what we currently see and what we have seen before. Part of what makes us such curious animals is our ability to take the images we have and to imagine possible futures, alternatives if you will. In one sense the idea of free will goes back to the idea of “visualizing alternatives and making a choice between them.” (Bronowski, 1978, p. 18) There is a lot to unpack with this revelation that imagination is a function of the process of seeing and interpreting our world and imagining other possible worlds, and that will come but perhaps part of learning to imagine is learning to pay close attention to sight (as well as sound and the other senses) and attend to the images and the possibilities.

The God Who Meets Us-A Sermon for Holy Trinity Sunday

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Rublev’s Icon of the Holy Trinity

If you had to describe what God is like to someone, how would you do it? Now I know that there is always a sense in which our words fail us and God is beyond description, but that doesn’t alleviate the need for us to talk about God and to try to say who God is and what God is about in the world. We need to understand who God is and how God acts as we try to make sense of the disasters, whether they are something huge like the tornado that devastated the city of Moore and parts of New Castle, Shawnee and Oklahoma City last week or whether they are the more personal disasters we may encounter in our lives. How do I talk about God in the midst of the ending of a marriage or the loss of employment, in having to move-where is God in the midst of these things and who is God in the midst of all of these things. We may argue with God, question God’s character, weep with God and yet I am becoming more and more convinced that we do our best to describe in some way the God we come to know in the midst of our lives-or the God we want to come to know in the midst of our crises and cries.

Today is Trinity Sunday, now every Sunday is a Sunday in which we attempt to talk about God and the way God interacts in the world, but on Trinity Sunday we come to talk about the God who meets us in the Father, the Son and in the Spirit and we celebrate a concept about God-a way of talking about God that the early church leaders felt was their best answer to give words to the experience of God they had experienced and the world had experienced. It is the picture of a God who is always coming down to be a part of the world and a part of the lives of God’s people. It is a mystery, we cannot adequately describe everything about God, but we try to use the language of the scriptures, tradition and our experience to give a frame of reference to talk about the God who creates, who renews, who enters into relationships and restores peace and the God who loves. Unlike most other stories of the ancient world, the Bible’s story of creation is not a story of a god who subdues and conquers an evil world but rather a God who speaks into being a good world that God loves, that God wants to be a part of. From the earliest stories of Adam and Eve we see God’s desire to come down and to be a part of the lives of Adam and Eve, of Abraham and Sarah, of Jacob and Leah and Rachael, of Moses and Aaron and Miriam, of Samuel and Solomon and of many others. God was not content to be separate and distant from their lives, no instead God chose to come down and interact with them. We see a God who loves the world for all its warts and worries. The entire purpose of the people of God building first a tabernacle and then under Solomon a temple was so that God could dwell in the midst of God’s people. God would continue to send God’s Spirit upon the prophets and priests and sometimes even kings to speak to the people. In the Book of Proverbs we hear about the wisdom of God which was there at the beginning of creation and the prophets can often talk about the Spirit of the Lord coming upon them, but at the same time somehow the LORD their God was one, and there was only one God. And yet they Jewish people used the language they had to try to talk about who their God was.

Yet God was not content to dwell in houses made of stone, to remain locked behind the walls of a temple or a tabernacle. God is many things, but never tame, never safe, God is good and loving but never safe. In the prophets we began to hear the hope for a new relationship God was creating with God’s people and who God’s people were was about to move beyond the boundaries of the Jewish people as God continued to love the world. In the words of the prophet Jeremiah:

³¹ The days are surely coming, says the LORD, when I will make a new covenant with the house of Israel and the house of Judah. ³² It will not be like the covenant that I made with their ancestors when I took them by the hand to bring them out of the land of Egypt– a covenant that they broke, though I was their husband, says the LORD. ³³ But this is the covenant that I will make with the house of Israel after those days, says the LORD: I will put my law within them, and I will write it on their hearts; and I will be their God, and they shall be my people. ³⁴ No longer shall they teach one another, or say to each other, “Know the LORD,” for they shall all know me, from the least of them to the greatest, says the LORD; for I will forgive their iniquity, and remember their sin no more. Jeremiah 31: 31-34

Or in the prophet Joel which we heard last week at Pentecost:

²⁸ Then afterward I will pour out my spirit on all flesh;

your sons and your daughters shall prophesy,

your old men shall dream dreams,

and your young men shall see visions.

²⁹ Even on the male and female slaves,

in those days, I will pour out my spirit. Joel 2: 28-29

At Christmas we celebrate this Word of God that was there in the midst of creation, that was with God and was God coming down, sharing our life, putting on flesh and living among us. This Jesus of Nazareth came and proclaimed the kingdom of God and in his healings, his words, his actions, his forgiveness of sins and his life people encountered something they hadn’t before. Somehow in the midst of this man people were encountering God. Somehow he was more than just a righteous and holy person and it was really after the resurrection at Easter that those who had been with him began to understand in a new way that this really was God dwelling and walking among us. And yet there was Jesus and there was the Father who Jesus had prayed to and somehow they were both God. The early church would wrestle with how exactly they were going to talk about this, but ultimately in both Jesus and the Father they had encountered God and they needed some way to give honor and praise to the God who had continued to come down and dwell among them.

At Pentecost we celebrate the Spirit coming down and the disciples and the people encountered a presence that was somehow undeniably of God. And yet this was the Spirit that was there throughout the ministry, it was the Spirit that also had moved over the waters of creation, the Spirit that had spoken through the prophets. And as the early church tried to make sense of this God they had encountered in Jesus, in the Father and in the Spirit they talked about God as Trinity. It was a way of giving language, words to the experience of the God who comes down, who loves the world and us so much that God cannot seem to help but want to be a part of our lives.

Yet wherever God the Father is active, when we look we find the Son and the Spirit, and when Jesus is active the Father and the Spirit are there, as Jesus can say to his followers :

¹² “I still have many things to say to you, but you cannot bear them now. ¹³ When the Spirit of truth comes, he will guide you into all the truth; for he will not speak on his own, but will speak whatever he hears, and he will declare to you the things that are to come. ¹⁴ He will glorify me, because he will take what is mine and declare it to you. ¹⁵ All that the Father has is mine. For this reason I said that he will take what is mine and declare it to you. John 16: 12-15

The Spirit speaks what the Spirit hears, the Father and the Son share in this ministry. The Spirit bears witness to the Son and the Father. Sometimes people will talk about the Father being about creation, the Son about redemption, and the Spirit about the new life-but each are involved in all three, for example when Paul talks about redemption:

Therefore, since we are justified by faith, we have peace with God through our Lord Jesus Christ, ² through whom we have obtained access to this grace in which we stand; and we boast in our hope of sharing the glory of God. ³ And not only that, but we also boast in our sufferings, knowing that suffering produces endurance, ⁴ and endurance produces character, and character produces hope, ⁵ and hope does not disappoint us, because God’s love has been poured into our hearts through the Holy Spirit that has been given to us.

That somehow this action involves all of God but we encounter God and Jesus and the Spirit all working at the same time to give us peace and pour love into our hearts. We are made a part of what God is doing in the world and as God suffers we also encounter the suffering that is a part of love. At some point it is probably simpler to say 1+1+1=3 and stick with pictures and diagrams of how God the Father and God the Son and God the Spirit interact and are related. This picture from the Church Center is just that, one of the traditional representations of three in one, yet ultimately this is not about a concept of God, it is about the God who loves the world and who we encounter throughout the story, throughout times and in the experience of our own lives, a God who loves and comes down to dwell with us. A God who we encounter in Jesus and the Spirit and in the God who is the creator of all things, and somehow they are all somehow God and yet we experience them in different times and different manners.

Creativity, Spirituality and Shame

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As I embark on the thought experiment I call the creativity project which will not be in any way systematic, but a set of explorations from various perspectives around topics of creativity, spirituality, and imagination I am going to start in what many will initially think is an unusual place: shame. Brené Brown’s work on shame has been one of the most revealing perspectives in what limits or destroys our capacity for creativity. Shame as Brené defines it is:

Shame is the intensely painful feeling or experience of believing that we are flawed and therefore unworthy of acceptance or belonging. (Brown, 2007, p. 4)(emphasis author’s)

Shame is that emotion that tells us that we are unworthy, unloved or unloveable, it can allow an action or another’s perspective to define who we are in our own eyes. It shouldn’t be surprising that this incredibly powerful fear can dampen if not kill creativity for an individual or an organization and that it can also by extension powerfully effect spirituality. In Brené Brown’s book I Thought It Was Just Me she makes this insightful comment which is well worth the two paragraphs it spans:

I did see important patterns and themes in terms of how women experienced their faith and spirituality. For example, the women who talked about feeling shame used the words church and religion more. The women who talked about resilience used the terms faith, spirituality and beliefs more. At first I wondered if there was a connection between “organized religion” and shame. I didn’t find one. At least half of the women who used the terms faith, spirituality, and beliefs attended church and were members of an organized religion.

What did become clear to me is this: It is the relationship that women have with God, their higher power or their spiritual world that often serves as the source of resilience. The essence of resilience, in a spiritual sense, is about relationship, spirit and faith. For many women, spiritual connection is essential to shame reliance. In fact, over half of the women, who, as children, experienced deep shame around religion developed shame resilience by forging new spiritual paths. They may have changed churches or their beliefs, but spirituality and faith remain an important part of their lives. Another pattern that emerged is the belief that faith is about nurturing our best selves and shame moves us away from that purpose. The sources of shame seem much more connected to earthly, man-made and interpreted rules and regulations and social-community expectations around religion (Do you go to church regularly? Are you loyal to your family religion? Are you raising your kids a certain way? Are you breaking rules that might shame the family or the community? Do you know your place as a woman?). (Brown, 2007, p. 259f)

Brené’s later two works, The Gift of Imperfection (Brown, 2010) and Daring Greatly (Brown, 2012) (which I blogged about in the posts Daring Greatly, Cultures of Scarcity, and Shame on You) she moves to the concept of vulnerability as the characteristic that people who feel loveable (and are able to move beyond their shame) share. This vulnerability allows people to be courageous, compassionate and connected with others. In contrast fear, disengagement and yearning for more courage may come out of an environment’s or an individual’s shame. For example when shame is a management style “engagement dies. When failure is not an option we can forget about learning, creativity and innovation.” (Brown, 2012, p. 14)

As we think about the type of community’s that will nurture creativity and spirituality for the coming generations we need to pay close attention to the ways shame, fear, manipulation and coercion are used. Do we have communities where people are valued for their conformity or for their individuality? Do we have communities where people feel they need to fit in (shame is the fear of being disconnected)? Can we be a place where not only failure but forgiveness is an option? Do churches begin to reflect the culture of scarcity we experience in the world around us or can we dare greatly and trust greatly in the abundance that is found in our own faith?

The reality is that many if not all communities and individuals have a long way to go in nurturing a climate of acceptance, connection, resilience and support, faith and spirituality. It is a journey that we must undertake if we are really going to be about helping people in their relationship with God and with one another. The likelihood is that on the journey there will be many failures, many times where we will need to be forgiven for returning to shame for motivation, and hopefully on the way we may all grow both more courageous and more vulnerable and more resilient to the shame which dampens our creativity and spirituality.

I’ve included another of Brené Brown’s talks and I love the comment she makes that “Faith-vulnerability=extremism, that faith is the vulnerability that flows between the shores of certainty…spirituality is inherently vulnerable.”

Tears in the Red, Red Clay

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They had heard the sirens moan before
Within the sleepy town of Moore
They had felt the pain and loss of a storm
And May of ninety nine they still mourn
But nobody was prepared for this day
When tears would fall upon red, red clay

In Oklahoma the wind is part of life
Normally passing without much strife
Even tornadoes are part of the spring
With their rumbling groaning songs they sing
But rare is the monster that ruled this day
When tears would fall upon red, red clay

In the aftermath of the evil wind
Laid homes and schools and those within
Many still living, too many lost
And all of us observing the cost
Of nature’s fury put on display
On a tear-filled day on the red, red clay

No words of mine can soothe the pain
Of those whose lives were torn in twain
But my thoughts and prayers go out the same
To the people of Moore who struck their claim
And weep and morn for children not at play
On the tear soaked ground of red, red clay

Neil White, May 21, 2013

for those who endured the tornado in Moore, Oklahoma May 20, 2013 and those who will help with the recovery

The Prophet Who Hears and The People Who Don’t: Jeremiah 7: 16-26

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Jeremiah 7: 16-26

¹⁶ As for you, do not pray for this people, do not raise a cry or prayer on their behalf, and do not intercede with me, for I will not hear you. ¹⁷ Do you not see what they are doing in the towns of Judah and in the streets of Jerusalem? ¹⁸ The children gather wood, the fathers kindle fire, and the women knead dough, to make cakes for the queen of heaven; and they pour out drink offerings to other gods, to provoke me to anger. ¹⁹ Is it I whom they provoke? says the LORD. Is it not themselves, to their own hurt? ²⁰ Therefore thus says the Lord GOD: My anger and my wrath shall be poured out on this place, on human beings and animals, on the trees of the field and the fruit of the ground; it will burn and not be quenched.

²¹ Thus says the LORD of hosts, the God of Israel: Add your burnt offerings to your sacrifices, and eat the flesh. ²² For in the day that I brought your ancestors out of the land of Egypt, I did not speak to them or command them concerning burnt offerings and sacrifices. ²³ But this command I gave them, “Obey my voice, and I will be your God, and you shall be my people; and walk only in the way that I command you, so that it may be well with you.” ²⁴ Yet they did not obey or incline their ear, but, in the stubbornness of their evil will, they walked in their own counsels, and looked backward rather than forward. ²⁵ From the day that your ancestors came out of the land of Egypt until this day, I have persistently sent all my servants the prophets to them, day after day; ²⁶ yet they did not listen to me, or pay attention, but they stiffened their necks. They did worse than their ancestors did.

Now the audience shifts from Jeremiah speaking to those who listen at the temple gate to God speaking to Jeremiah. Jeremiah seems to have become the one who God can speak to when everyone else has stopped listening and now God tells Jeremiah not to intercede for the people anymore. God is tired of listening, God is at the point of giving up. God is tired of being patient, of waiting for the people to return. On the one hand we see a religious practice within the families that are putting a lot of effort into worshiping other gods as a household, on the other hand the cultic practice of the temple is lifted up as something that replaced obedience. Sacrifices and religious practice have replaced the central command to hear and listen.

The prophetic and the priestly voice are in direct contest to determine who will speak for God. Often this is the case, the priestly voice is the voice of the settled people where the prophetic is calling people back to obedience. The priestly voice is focused on maintaining an institution, while the prophetic is concerned with faithfulness to their calling. There is always the temptation within a priestly role to tell people what they want to hear, while prophets tend to say the things nobody wants to hear. Ideally an individual would be able to fulfill both callings, but the reality is that both find themselves in tension with one another.

Prophets are rarely appreciated in their own time and in their own lifetime, and sometimes even when they are recognized they are also de-fanged. For example, with Martin Luther King, Jr. we have all become familiar with his ‘I have a dream speech’ but much of his criticism of the war in Vietnam or economic injustices have been muted under the remembrance of him purely as a person who advocated for greater inclusivity of people of all races. I think something similar has happened with Jeremiah, select portions of Jeremiah have made it into the various lectionary systems and Jeremiah doesn’t have the memorable stories of Daniel or Jonah and so his protest is included, he is honored and his protest is forgotten.

The Spirit of Creativity-A Poem

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At play in the depths of chaos before time began
Dancing in the dangerous depths of the waters of creation
Playfully forming light and darkness, earth and sky
Throughout the ages bringing form to the formless
Giving substance to the wisdom and words of God
Delighting in bringing new and unusual forms of life
Shaping and creating with the molecules and elements of dust and the air
Over the eons you listened and danced and played
Giving birth to the world you delighted in
And it was good

From the smallest creature to the wisest person
Your breath fills our lungs and animates our bodies
You knit us together in our mother’s womb
Forming us each as unique masterworks enduring for a moment
Some of us have recognized the brushstrokes of your work
Others endure unaware of your wind blowing through the world
A few have breathed in deeply allowing you to possess them
While others have been brushed by your fingertips in a moment of inspiration
In the midst of it all you dance and play throughout time
Renewing life in the world you delighted in
And it was good

Never there to be controlled by any priest or king
Instead sometimes you would possess and prophesy
And young men would dream dreams and old men would see visions
The great and the small could all be caught up in the ecstacy of your movement
Never tamed for you are the breath of creation
The Spirit who can play with Leviathan and dance with the Behemoth
Yet sometimes you were content to rest in this dust and clay
Opening eyes, revealing truth and love and beauty
Giving gifts for service and building up the community
Dancing on the edges of dreams and playing with the prophets
Dreaming of the vision of a world renewed
Pointing to the life you dream for the world you delighted in
That it would be good

You came down to the world you created like a descending dove
Like a rushing wind, like tongues of fire, in visions and dreams
Always present yet never grasped and defying words to describe
Yet you move the mountains and shatter the power of fear
You are there pulling the wary disciples of all ages beyond their comfort
Beyond their homes to the ends of the earth and beyond
Interceding in words to deep for sighs and moaning in the brokenness
The wounded creation and a fearful people
Revealing the children of God, opening eyes and dreaming dreams
Moaning in the birth pangs of the new creation
Giving birth to that which is good

Breathe in us breath of God and renew our lives
As you playfully created throughout the eons
Now continue to mold and shape us to be the children of God
The world is longing for as it waits for redemption
In the midst of our own sighing may we hear your voice
And in the midst of brokenness may we hear the music you are dancing to
As you dream and sing a new creation in the midst of the old
Renewing and revitalizing, refreshing and recreating
Dancing and playing and singing and dreaming
For your delight is what enervates the dawning of the new age
And it is good

Neil White, 2013

Catching Fire- A Poem for Pentecost

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We stayed locked behind closed doors
Safe from the rest of the world
Wondering what the future held
Would things ever be the way they were?
Should we just give up? Return home
And pretend like our worlds had not changed
Get on the with the business of our normal lives
Or do we dare to dream of God’s kingdom?

Our Lord came down to the water
And fished us out, calling us from our lives
To journeys we hadn’t imagined
The kingdom was near, the blind saw, the deaf heard
The demons were cast out and the religious were afraid
We had no wealth, no security, but we had him
This man who pulsated with the presence of the living God
Who dared to dream, speak and enact God’s kingdom

Our Lord took us outside the world we knew
To the other side of the lake, to Samaria, and into the city
He touched the unclean, welcomed the sinners
Ate with the tax collectors, and called us all to follow
Building this kingdom of outcasts and unholy into something divine
He opened our eyes, our ears and our hearts
Sometimes we heard, sometimes we were still deaf
Sometimes we trusted, sometimes we failed
But we relied on his faithfulness, his trust
His vision of the kingdom of God drawn near

His vision of the kingdom of love met the hatred
Of men who had lost their dreams, of rulers trapped by fear
So they hung him on a tree, cursed before the world
And laid him in a tomb, killing the dream
Scattering his followers to the four winds
As we ran away in our fear and disillusionment
Hiding away behind locked doors
Fasting where once we feasted
Mourning the loss of the kingdom of God incarnate

But the dream didn’t die
Love overcame hatred; the bars of death were shattered
And with this one, this Jesus, resurrection became reality
We saw him, touched him, ate with him, were taught by him
Yet still we didn’t understand how dead could be not dead
How to overcome the scandal of the crucifixion
How to move beyond our fears and beyond the walls
Our fear keeps the insiders in and the outsiders as strangers
As we argue, debate and question the future of God’s kingdom

Light and life, wind and fire, tongues and messages
The same Spirit that drove Jesus into the wilderness
The same Spirit that went forth from him to heal the sick
Cast out the demons, open the eyes of the blind and the ears of the deaf
Comes down and casts us outside
No longer behind closed doors, no longer trapped in fear
No longer caught in the illusion of our own control
No longer fearing death or persecution
But caught up in the moment, catching fire
Not knowing what the future holds
But captured by the pulsating power of God’s presence
That we are not alone, that we go forth in love
Witnesses to the kingdom of God

Our problems are not gone, they are new
As we are cast out by the Spirit into God’s world
We meet the outsiders, the gentiles, the strangers
The sinners, the broken, the hurt and the healing
We see the way God’s kingdom is at work in them
And it changes us, it rekindles our own flames
Stoking the fire of the Spirit that breaks down the walls of our fear
Proclaiming the arrival of the kingdom of God

In an age of fear we are captured by the creating Spirit
In the face of hatred and prejudice we are called to love
In insecurity we bring a dream of a world renewed
Yet at times our own fires grow dim
We find ourselves locked behind our own doors
Trapped within our cathedrals
Fearing the outsiders, the strangers and even our neighbors
Then may that same Spirit that moved the frightened few
Into the marketplace, the workplace and to the ends of the earth
Open our eyes, our ears and our hearts to the work of God in our midst
Pushing us towards the kingdom of God

Neil White, 2013

In part this was sparked by David Lose’s video “it’s Pentecost”

Railing Against the Temple: Jeremiah 7:1-15

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Christ Driving the Traders from the Temple by El Greco (1600)

Jeremiah 7:1-15

The word that came to Jeremiah from the LORD: ² Stand in the gate of the LORD’s house, and proclaim there this word, and say, Hear the word of the LORD, all you people of Judah, you that enter these gates to worship the LORD. ³ Thus says the LORD of hosts, the God of Israel: Amend your ways and your doings, and let me dwell with you in this place. ⁴ Do not trust in these deceptive words: “This is the temple of the LORD, the temple of the LORD, the temple of the LORD.”

⁵ For if you truly amend your ways and your doings, if you truly act justly one with another, ⁶ if you do not oppress the alien, the orphan, and the widow, or shed innocent blood in this place, and if you do not go after other gods to your own hurt, ⁷ then I will dwell with you in this place, in the land that I gave of old to your ancestors forever and ever.

⁸ Here you are, trusting in deceptive words to no avail. ⁹ Will you steal, murder, commit adultery, swear falsely, make offerings to Baal, and go after other gods that you have not known,

¹⁰ and then come and stand before me in this house, which is called by my name, and say, “We are safe!”– only to go on doing all these abominations? ¹¹ Has this house, which is called by my name, become a den of robbers in your sight? You know, I too am watching, says the LORD. ¹² Go now to my place that was in Shiloh, where I made my name dwell at first, and see what I did to it for the wickedness of my people Israel. ¹³ And now, because you have done all these things, says the LORD, and when I spoke to you persistently, you did not listen, and when I called you, you did not answer, ¹⁴ therefore I will do to the house that is called by my name, in which you trust, and to the place that I gave to you and to your ancestors, just what I did to Shiloh. ¹⁵ And I will cast you out of my sight, just as I cast out all your kinsfolk, all the offspring of Ephraim.

Jeremiah 7:1-8:3 is generally thought of by scholars as Jeremiah’s temple sermon, it breaks from the form of poetry in 4-6 and places Jeremiah at the gate of the temple proclaiming against the temple authority. Long before Karl Marx and other modern philosophers talked about religion serving to legitimate the dominant class the prophets railed against the priestly and monarchical authorities propping up their own positions with claims of divine right. To use the language of Liberation theologians God is exercising a preferential option for the poor and oppressed (if you do not oppress the alien, the orphan and the widow-these are those without a method of support in the society) and God is not willing to be in competition with other gods-idolatry and injustice are the two rallying cries of the prophet. Specifically appealing to the ten commandments as a central part of the covenant that the people are to live out of and contrasting that to the appearance of trusting in the temple and land rather than the Lord.

Jesus also had significant issues with the temple establishment in his own day, and it is not by chance that Jesus quotes Jeremiah 7:11 when he comes into the temple and throws out the moneychangers. Often there is a focus on the moneychangers, but if you read the context of this within Matthew, Mark and to a lesser extent Luke you can see that the issue is with the temple establishment in general. There is always the danger of any religion becoming a way of authorizing the status quo and it is the prophets who come and upset and challenge this. God has strong words for the temple authority in Jeremiah’s and Jesus’ time and in both cases that temple would be in ruins in the generation that followed.

The position taken by Jeremiah would be viewed as treason by the state, it would be challenging the ideological underpinnings of the religious and the monarchical authorities, it calls people not to trust in the temple. It attempts to show the people that the temple and the sacrifices they offer cannot cover up a destructive way of life that is out of alignment with God’s covenant with them. In the gate of the temple Jeremiah is called to challenge the foundations of the way of life of the people and God once again cries out for the people to return to the covenant so once again God may dwell in their midst.

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In The Beginning Was The Sentence

The Image And The Imagination

The God Who Meets Us-A Sermon for Holy Trinity Sunday

Creativity, Spirituality and Shame

Tears in the Red, Red Clay

The Prophet Who Hears and The People Who Don’t: Jeremiah 7: 16-26

The Spirit of Creativity-A Poem

Catching Fire- A Poem for Pentecost

Railing Against the Temple: Jeremiah 7:1-15