Blogged Out

I have notified my congregation that for now, and until further notice is given, I'm ceasing to write in my blog. Why? I don't know. A combination of things that include being devoted to not missing a minute of time with my last two children who as teenagers need me. I missed out on some things with the first two prior to their departure from home and I'll not repeat missing what is unrepeatable. Also, and this may sound weird, I'm enjoying again, rediscovering again, my joy of being a priest. So, writing about it takes a back seat to living it.

I promised Trinity I would write again when the situation warrants it. Till then, "Shalom" and "Thanks to everyone who followed, read, and responded." Gregory

Our Worship on Television?

Recently a parishioner wrote me asking if I'd thought about televising our Sunday worship so homebound parishioners could participate and feel more connected to Trinity. I thanked the person for their interest but replied, “No, and let me explain why.”

Last spring I was in Florida visiting my parents. I over slept and missed the 8AM worship service at my home parish—St. Andrew's Episcopal Church. Instead, I turned on the television and watched the worship service of a local Methodist church. The experience was jolting.

The television camera was mounted in the rear of the worship space above the congregation. From a downward viewing angle I saw a large number of empty pews. I couldn’t help but notice many in the pews had no hair or gray hair. Any student of organized religion, even through the lens of the television, could see this was likely once a vibrant and full congregation now aged and half-empty.

In a word the worship was very amateurish. I suspect local worship, as opposed to the professional multi-million dollar affairs put out by arena sized congregations, is one of those things best engaged in the flesh and doesn’t as easily yield its fruit to mere spectators from a distance.

Liturgy, the “work of the people” offered to God by mere mortals in local settings for personal edification, is in many ways an amateur hour. There is no hiding all the deficiencies visible on any given Sunday morning. Preachers ramble without purpose, choirs sing off key, lectors mispronounce words, processions meander aimlessly in curved lines, and these are simply the most visible inadequacies.

Yet, something of great dignity is being played out in this local drama: the human heart—unseen by any camera—is being drawn out of hiding to interact with the divine. No camera could ever project the true contrition that often precedes such an encounter or the true joy and gratitude that comes after such an encounter. This is partly because that same camera lens entertains us with actors and actresses portraying just such feelings in movies. We are rather jaded and can easily see the tears of the preacher as manipulative when in fact they may be genuine—or maybe even both!

My experience is that something happens on Sunday mornings that can't be projected through a television lens and is akin to what happens Monday through Friday in the workplace. The longer we work side-by-side with people the less we see the outer person (size, weight, hair color, clothing) and the more we see the inner person. Consequently, the person “changes” in our sight so that someone you thought you’d not care for (because of outward appearance) turns out in fact to be someone whose inner qualities attract and delight you.

The deficiencies in worship become less visible as we become more attached to the people in worship. It is the relationships between the people of God in a worship space that gives meaning to the liturgy. In fact, sometimes the deficiencies take on new meaning when I know and love the people. For example, mispronounced words mean little to me when I know the lector has overcome the fear of standing in front of people or has overcome stuttering.

In some ways I'm more connected to my parishioners than ever before through weekly email, phone, and website. Yet, I feel in my bones a separateness or loss of inner connection. The passing of information from one source to another does not make for community. Knowing the times of services, the speakers, the agendas, the outlines, and meeting times does not necessarily lead to community.

How connected are you to the people with whom you share worship? Do you know the names of the people seated around you? Do you know anything about their story--the personal details through which hearts are often knit? We all want a richer worship experience? One way is to tighten up the interactions of those who lead worship. However, a better way is to become more connected with those with whom you worship. Invite a parishioner to lunch. Sit with someone at coffee hour. Take a step and I bet you'll find two steps moving toward you.

What Is A Good Church?

My definition of a healthy small unit (parish) of the Body of Christ is, "A people whose life is poured out in service to others." The language of sacrifice ("poured out") is a bit dramatic. Perhaps it might be better to say of good church, "A group of people who see themselves as blessed and who believe it is better to give than to receive and who therefore give regularly of themselves to the betterment of others." A little wordy.

More succinctly put, "A collection of stewards (people who see everything as a gracious gift requiring an appropriate and generous response). However, this has no Christ centeredness to it. It might be better to say, "People transformed by Love." I like this definition because generous giving is inherent to Love.

What is your definition of a "good church?"

Shalom, Greg

Deception: A Means of Grace?

Most of us associate honesty with God and deception, dishonesty, craftiness, and slight of hand with the Devil. Yet, I assure you that a reading of the 50 chapters of Genesis, and the 40 chapters of Exodus, will cure you of this illusory association. The lives of the Patriarchs (Abraham, Isaac, Jacob) were filled with stories in which God blessed them through less than honest means. Abraham fooled people into believing Sarah was his sister and not his wife; Jacob, with the help of his mother Rebekah, fooled Isaac into believing he was his father's favorite son Esau and so falsely received the birthright; Jacob worked seven years for the right to marry Rachel only to find out that Laban, the father, slipped Leah into the marriage bed leading Jacob to work another seven years; and toward the end of those seven years Jacob began to switch out the sheep so that Laban's sheep slowly grew weak while Jacob's grew strong.

This pattern of deception is not confined only to the Hebrew scriptures. One of Jesus' more provocative stories is called the Parable of the Dishonest Manager. I retell it in modern language. A man is told on Friday at 10AM he will be terminated at the end of the day. At lunch the man sneaks out with a list of debtors and makes some house calls. At each business he represented himself as from the company and altered the amounts owed so that 800 bushels of wheat became 600, 300 gallons of oil became 200, and so forth. He effectively indebted others to himself at no personal expense. AND, Jesus commended the dishonest manager to his disciples as an example of how shrewd and crafty they should be for good, for the kingdom, for God.

The pattern is also throughout creation. We like to point to creation as the handiwork of God. Well, that creation is filled with creatures who practice deceit to better enable themselves to hunt and avoid being eaten. In other words, deception is often employed to survive and especially if you face a stronger opponent.

Rabbi Nilton Bonder, in Our Immoral Soul, states that Hasidic tradition taught there were times in which the goodness of a law could be better fulfilled by disobedience than obedience (see page 18). For example, it is feasible that a believer in God could walk by the poor and say, "God bless you" believing God will take care of the poor. However, the atheist who believes in no such deity, may indeed stop and help the poor because they assume "If I don't no one will." Thus, the unbeliever fulfills the commandment. Such is an example of when right is wrong and wrong is right.

This doesn't easily compute to us moderns and especially to those brought up on heavy doses of the Protestant work ethic. Yet, it is prevalent in the bible and nature and I think it speaks a word we dont want to hear--spiritual people can be lazy. I believe spiritual people can too heavily rely on God as a crutch or fall back person who will always compensate for our half-hearted efforts or fill in all the empty spots left by our laziness. And, because God forgiving we believe we will never experience the ramifications.

Jesus said we should be "wise as serpents and innocent as doves." I believe he is telling us that sometimes less than honest means can produce not only good results but even bring about God's blessing. I believe he wishes us to be a bit crafty and wily but with good intentions. I think this involves knowing what makes people tick, understanding human need, real need and not the cravings generated by Madison Avenue, and then using that knowledge to help meet that need.

Lastly, don't forget that Jeremiah the 7th century prophet accused God of trickery by calling God, "A deceitful brook." That is, Jeremiah felt he was lured into ministry under false pretenses--that wouldn't be the first time it has happened! In the end, much good has come to many people who entered Church because of a man, a woman, loneliness, food, or the promise of better connections for business only to later find God and realize that was the true drawing card.

Shalom, Greg

Be Ye Doers of the Word

In yesterday's sermon, in which Jesus compared the Kingdom of God to a sower sowing seeds, I drew attention to Jesus' penchant for concluding parables with the saying, "Let those who have ears hear." The phrase points to the reality that among Jesus' hearers some "got it" and some failed to understand the meaning of his words. In the time allotted yesterday I couldn't fit it the question, "What does it mean to understand the words or teachings of Jesus?'

In James 1:22 the bible says, "...but be doers of the word and not just hearers..." This indicates that action in response to the teachings of Jesus is one indicator that a person understands the message. In John 13:35 Jesus is reported to have said, "By this will all people know that you are my disciples, that you love one another as I have loved you." Here love is the action that marks the disciple or student of Jesus.

So, to hear with understanding is to appropriately respond to Jesus' message. The appropriate action will be rooted in Love, as God is love, and could take many forms. In my own life the appropriate response to a message about the kingdom of God has led me to seek forgiveness and reconciliation with someone (often begun by acknowledging my fault), give more generously of myself, time, or talent, opening my heart and mind to a new understanding or insight or direction from others, and humbling myself and turning from pride.

As one member of the Vision Team I believe our hope is that in the coming months, at the appointed time, our congregation will respond in three ways. First, that every member of Trinity will gather at one of the designated meetings for a holy conversation around the questions "Who are we? What is God calling us to be and do? Who is our neighbor?

Second, that people will come with a sense of togetherness rooted in the reality we are all linked together and so collectively we can avoid the all too common practice of blaming and scapegoating. Third, each person will speak honestly from his or her unique perspective. In my experience this will require several important dynamics to be at work: (1) the assurance that it is safe to speak honestly (2) that persons choose not to defend the Dean or tradition or the majority position by attacking minority viewpoints.

A conversation rooted in honesty that leads to understanding, be it in the form of two people (marriage), 10 people (family gathering), 75 people (church gathering), or 541 (total members of Congress), is a rare thing. The safest place to begin such a practice is in your everyday conversations with Self and God. People who practice such honest conversations daily will surely increase the odds that Trinity can have such a conversation.

Shalom, Gregory

In Honor Of My Mentor: Bruce McNab

On June 19, 2011, my friend, mentor, and spiritual father retired from active ministry in the Episcopal Church after 30 plus years. The Rev. Bruce McNab first entered my life in service to my parents who in 1977 were struggling with my reckless and dangerous lifestyle. So it was that Bruce knew of me by reputation, through their stories, until in 1979 he first met me in the parish hall after worship services at St. Andrew's in Panama City, Florida. I remember his first words being something like, "O you are Greg Powell." The face conveyed, "Hey, you don't look as scary as I pictured you."

Bruce said, "Come see me this Friday afternoon." I did so and continued to do so for two years. At that time I was lost and didn't fully know it. I was full of hurt and pain--this I knew--but was clueless as to what to do with it. Today, I offer my heartfelt gratitude to God for his servant Bruce McNab and the way he gave of himself to one who had nothing to offer in return. On February 26, 1992 I named my first born son Michael Charles Bruce Powell in recognition that I understood the gift given by God in my relationship to Bruce.

I learned many valuable lessons from Bruce. Yet, one stands out as being especially precious. Bruce once told me, "In ministering to families there will come times when they will close the door to the world (i.e., death, divorce, imprisonment) but leave a crack in the door through which you are to enter. What you do when you enter will be the most important work of your priesthood."

That wisdom has borne much good fruit in my life and in the lives of those I've served. There have been times I was afraid to enter the crack for fear of what lay on the other side. There were times when I didn't feel worthy or equipped to enter. Early in my ministry I entered the door laden with words--helping words, rescuing words, feel good words, and pithy platitudes offered in anxiety. It was years before I learned to properly respect and honor the events behind the door with presence and silence and touch. Early in my ministry I entered thinking I carried God with me. It was years before I came to understand that Jesus was always waiting for me inside the narrow door. Early in my ministry people had to leave quite a big crack in the door as I hadn't yet learned to see. Today, I'm more attuned to the very subtle ways by which people invite me into their lives. I credit Bruce with introducing me to the door and to sacred life inside it.

This door is the doorway to the heart. It is not left open for priests only but for all whose hearts have been touched by Jesus who is both the Door and the one who knocks. This door is described by Sam Shoemaker in his poem I Stand By The Door (see here). I first opened the door of my heart, a heart full of sorrow, anger, confusion, and pain, on a Friday afternoon in 1979. I thank God that Bruce knew what to do upon entering it.

Bruce, you have given 30 plus years to working in this part of God's kingdom we call the Episcopal Church. Well done thou good and faithful servant. I join with many others who rise up to bless you.

Shalom, Greg Powell

Love

In 1965 Bert Bacharach composed a song about love entitled What The World Needs Now. Hal David wrote the lyrics whose first refrain was;

What the world needs now is love, sweet love

It's the only thing that there's just too little of

What the world needs now is love, sweet love,

No not just for some but for everyone.

Love has been extensively studied, from many different angles, and most recently has included neurological and chemical studies. An article in National Geographic reported the brain chemistry of a person in the stage of passionate love most resembles the brain of persons suffering from various forms of madness!

Psychologist Robert Sternberg identifies three primary components of love---passion, intimacy, and commitment. Passion involves sexual arousal and an intense desire to be with another person expressed through hugging, kissing, and sexual intimacy. Intimacy is a feeling of closeness and connectedness expressed through communication and doing things that support the other person. Commitment is a decision to love the other person by maintaining that love over time.

The kind of love you feel depends, says Sternberg, on a mixture of these three components. One partner may feel a type of love not shared by the other and the potential for misunderstanding is great. One may be committed to a partner but lack passion. A partner may be passionately in love but be unable to communicate the deep feelings. A partner may feel there is commitment only to find out that is not the case.

Here are some interesting observations from Sternberg's research.

• During the stage of passionate love partners idealize each other by accentuating the good features and omitting the not so nice features. Passionate love by definition involves a certain blindness (madness). Familiarity over time brings to light the previously unseen character traits that shatter illusion. Passionate love cannot last.
• Love persists beyond passion through romantic love defined as "passionate love with the added component of intimacy." However, psychologists have found romantic love a poor basis for marriage.
• Marriage is best rooted in love characterized by intimacy and commitment termed "companionate love" by Elaine Walster and Ellen Berscheid. Companionate love involves deep attachment based on extensive familiarity that results in tolerance for a partner's shortcomings. Walter and Berscheid note, "The romantic passion that brings a couple together is not the force that keeps them together."

I wonder, "How does this information shed light on the bonds of affection and love that hold parishioners together in relationship with God and one another?" Certainly "the honeymoon" period between a Rector and congregation mirrors the idealizing done by partners in the passionate stage of love. When the illusions fall between a Rector and congregation it is not uncommon for people to leave as do some couples thus denying the possibility of companionate love. What are your thoughts?

Shalom,

The Dean