Tag Archives: Jesus Collective

Osheta Moore: When White Supremacy runs the stop sign

I had an odd reaction to a frightening situation the other day. The more I think about it, the more of a parable it becomes.

It was simple, actually. I had struggled to pedal up the steep park path adjacent to Ford Rd.  I got back on my bike after walking a bit, still panting. I slowly rode through the crosswalk on Chamonix. The truck I thought was certainly far enough away to see me was coming up to the stop sign. It slowed but apparently intended to run the stop sign, as usual. I yelled. The driver stopped whatever else he was doing and braked in time for me to push myself off his hood. I wobbled over to the far curb, gave a look back and almost toppled onto the sidewalk. I was furious. The driver paused then sped away.

In her book, Dear White Peacemakers Osheta Moore, who will speak more later, quotes a psychologist, Leon F. Seltzer, talking about my initial response:

“When you experience anger, it’s almost impossible not to feel like a victim, for virtually all anger can be understood as a reaction to what feels threatening or unfair to you.” — like when you expect personal care and community spirit to protect you in the sidewalk but someone runs the stop sign. Seltzer goes on, “In such instances, you feel unjustifiably attacked, taken advantage of, betrayed, violated or powerless. And your anger, essentially retaliatory in nature, serves the function of restoring to you a sense of righteousness and control, even dignity and respect.”

It is a steep road to no condemnation

True. We get angry. Then other feelings kick in. After I composed myself, I rode the short way I had left to go and my anger turned to shame. I didn’t want to tell anyone about what happened. They would say, “You should be more careful! (Stop trusting people in any way).” And I thought they might think but not say, “You might be too old to be left alone on a bike.” And one or two might say, “Did you go over and ball the guy out? You just gave him a dirty look from behind your sunglasses?” A religious voice got in there, too, “Why are you upset? You’re fine.” (Or maybe that was my mother).

I had to pause my self-condemnation to shout, basically, “The truck almost killed you!” I had another near-death experience and I condemned myself for not preventing it and for even feeling something about it. I hope you don’t do such things, but I suspect you do.

Parables don’t have morals, but the lesson I get out of this one is, “If the truck almost kills you in the crosswalk, it is not your fault.” I am prone to react as if I should be some god-like being impervious to assault and responsible to prevent evil. I’m not. A lot of Christians think they should never get angry and go directly to the shame. Sometimes I am angry and do not sin by condemning myself for what made me angry.

Osheta Moore helps us get to Beloved

My story and similar stories got applied in various ways this week.

  • If Bill Cosby is released on a technicality it doesn’t mean you lied about what he did to you or your abusers have a right to abuse.
  • If your boss installed self-interested leaders to compete for your power in the office it doesn’t mean you are a terrible executive.
  • If your wife keeps telling you you are a loser, it does not necessarily mean her feelings should be your feelings.
  • And, if you feel like every time you open your mouth about what you think or feel in this polarized society someone is likely to hold you in contempt, that does not put them in charge of your destiny.

“There is no condemnation in Christ Jesus. We are free from the laws of sin and death.”

That last truck brings me back to Osheta Moore. Thanks to the Jesus Collective for introducing us to this interesting new prophet among the many writers who rushed to their keyboards while Derek Chauvin’s case wound its way through the system.  I think she may be the best to blossom from all that sowing.

She is certainly taking on the question, “What does one do when the truck runs the stop sign?” It is a live question for Black and other people of color living under White Supremacy enacted by slave-creating capitalism. That semi’s a proven killer. I hope that truck is becoming a reality which more and more “white” people can see, as well, since it is about to run over their souls every day if they don’t dodge it (or don’t stop driving it!). OK, the parable may be getting a bit too stretched. But we are all threatened by this evil construct. Osheta Moore speaks to the White peacemakers to whom her book is written about the anger and shame associated with it:

“I don’t call anyone racist. I think for too many of you, you have worked hard to heal from toxic self-identities: fat, stupid, ugly, poor, lazy, not enough, too much. I began this book with an exploration of Belovedness and practices to help you settle into your Belovedness because I believe that only when you know you are Beloved – simply because you are human – only from that grounded place can you do anti-racism. If you believe you are a racist or you take on all the emotional, historical, and societal baggage that comes with that word, then you’re prone to unhelpful thought patterns like “I’m the worst” and “What’s the point, I can’t change anything on my own” and “I can’t believe my White pastor, friends, family members are still stuck in racist thinking, thank God I’m not like them.” None of these help you be a peacemaker.

When I think about your fragility in anti-racism, I choose to think of it as a fear response. Are you like my daughter who uses humor or bravado to deflect? Are you like my middle boy who gets quiet, retreats, and stonewalls? Are you like my oldest who ignores his anxious energy by barreling ahead, running from the trigger?”

Condemning oneself or others or absorbing condemnation will not solve the problem.  Truth in love, yes. (That’s terrifying enough!). Condemnation, no. (Can’t/won’t deal). When the White Supremacy truck threatens to run me over I blame the truck. Even if I was in the way, there was never a good reason not to love me.

We needed Osheta’s book a long time ago

I wish Osheta Moore had written her book a long time ago. I wish Gerry West and I had written it (Gerry was Circle of Hope’s first Black pastor in 1997). We were writing in terms of white repentance and black forgiveness as a way into reconciliation. We couldn’t see the way into community without those rare actions. We were probably too focused on relationships when the real truck was the system. I wish the CERJ group I trained with had written it (Christians Enacting Reconciliation and Justice); they were mediators and negotiators, Black, Hispanic, Korean and White. We might have been too focused on technique when we needed mercy. I wish the Damascus Road trainers had written it: the Mennonite trainers and consultants who pioneered anti-racism awareness and deeply influenced our foundation as an anti-racist church. They were probably too focused on curriculum and filled with good, old middle PA shame. We’ve all grown a lot over the years. When Gwen and I first named our conviction anti-racism, we usually quickly added, “That’s a project we will probably die trying to complete.”

Members of Patriot Front, a white supremacist group, marched through Center City late Saturday into early Sunday morning looking for recruits.

And here we go. Donald Trump is still unleashing a powerful defense of the White Supremacy on which the U.S. is founded and with which we are all infected, even the Beloved Community, the church. Osheta Moore stares right back at it, standing on the Sermon on the Mount and teaching its third way between the polarities of the world:

“Jesus teaches that those who try to save their lives will lose them and those who live by the sword will die by the sword. Anti-racism peacemaking is an invitation to interrogate your defenses, know your fear responses, and respond with nonviolence. White peacemaker, my prayer is you’ll do this nonviolent work within yourself, first by calling yourself a Beloved and then by acknowledging your fragility. Fragility needs to be an idea that’s neutralized. We all have our fragilities….

What would it be like to know, White Peacemaker, that you have emotional tools and reserve to attend to all the uncomfortable feelings that anti-racism brings up? You see, of all the most grounded and generous White Peacemakers I’ve encountered, they have all done one thing: they have, through therapy, dialogue, spiritual direction, meditation, and study, embraced self-compassion and cultivated self-awareness. They have practices that center them and have loving accountability. They’ve laid down the swords and shields that belong to their inner critic and inner skeptic. They’re not thinking of anti-racism as a battle; they are anti-racism peacemakers who engage with curiosity and mercy.”

That’s good theology and generous relating! I still think standing with Jesus grounded in the Sermon on the Mount is the best hope I can offer the world. Being and building the Beloved Community and pushing into the darkness with light together is the deep, deep work the church does in alliance with everyone about to get run over and with anyone ashamed of how meager their resources appeared when death rolled up.

“In Christ” is where I find a Jesus lens

At the Partner Summit of the Jesus Collective we were sent off into Zoom groups (God save us!) to practice “community discernment.” Nothing could be more countercultural and more appropriate. We did not have the capacity and environment to do it (it was Zoom, people) but we did have the audacity to try it! We zeroed in on what it means to see the Bible and the whole world with a “Jesus lens.” This is a primary characteristic of the Jesus Collective movement – not just seeing through the lens of theology, politics or personality, but seeing our way to life as the living Jesus show us, alive in our midst. Sounds like the Bible and sounds unlikely, right? I was glad to be there.

Searching for a Jesus lens

I thought many people provided good, left-brain, conceptual arguments for their views on the Bible. Others came with other views, so we had quite a few views. We were mostly practicing discernment. It is not that easy! We were not assigned to come up with a definitive piece of theological and relational understanding via Zoom. But I imagine most people were as stimulated as I was.

After all the input, I came away thinking a Jesus lens is not going to be much use unless it is derived from being born again into Christ, living in Christ, and seeing the whole world encompassed by the love in Christ. Here is a key verse for me.

In Christ Jesus
you are all children of God through faith,
for all of you who were baptized
into Christ
have clothed yourselves
with Christ.
There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one
in Christ Jesus.”  — Galatians 3:26-28

I think the common, simple New Testament phrase “in Christ” is a forgotten starting point for mutual understanding. In the portion above, Paul is speaking to the Christians in Galatia, reminding them of their new identity since they placed their faith in Jesus Christ. To be “baptized into Christ” means that they are identified with Christ, since they left their false selves and are putting on their true selves in Christ. When we respond to the Holy Spirit’s drawing we are baptized us into the family of God — “For we were all baptized by one Spirit so as to form one body—whether Jews or Gentiles, slave or free—and we were all given the one Spirit to drink” (1 Cor. 12:13).

I think many people with whom I travel are often missing their sense of identity “in Christ.” They aspire to go there, but it is not where they come from. They conceptualize it, but they are suspicious of feeling it. They love Christ in the Bible, but don’t seem to have the Bible’s sense of loving Christ in the here and now. The New Testament is filled with references describing Jesus followers “in Christ:” 1 Peter 5:14Philippians 1:1Romans 8:1. NT Wright can tell you a bit more

Now is the time to live in Christ

I am talking about a theme that interested me in a Zoom discussion, not making a report on data. So don’t think I am coloring the Jesus Collective, please. I just think many of the people to whom I was listening may have struggled with finding a common Jesus lens because we could not agree where Christ is outside of ourselves, individually, from “my personal point of view” or “in my opinion.” I think most of the group were sincerely coming from a place where Christ is, in them.

In this age, most of us practice identity politics by habit, even though the idea didn’t really enter our societal imagination until the 1980s. So we present ourselves according to our sense of identity, usually based on our place in society: gay, Black, white, Canadian, Goth, engineer, etc. Nowadays the idea of identity is refined by the academics until no one feels safe until everyone has tagged themselves as a “cis white male he him his,” or whatever labels you.

It is easy to apply such hyperindvidualism to the Bible. You could read it this way:

To them God chose to make known how great among the Gentiles are the riches of the glory of this mystery,
which is Christ in you, the hope of glory.
It is he whom we proclaim, warning everyone and teaching everyone in all wisdom,
so that we may present everyone mature
in Christ. — Col. 1:27-8

Many people see one important thing in Paul’s statement: Christ in me is my hope of glory (that is, my hope of sharing God’s life and eternity). Meanwhile, the “mystery” Paul is talking about was made known to a group, not just me. What’s more, Paul is teaching “everyone.” And the goal is maturity “in Christ” not Christ maturing in me. I am not the mystery even though my right brain, at least, is organized to receive it.

I’m making one of those binary distinctions: is it Christ in me or is it me in Christ? It is both. But I think the mystery that was revealed is that we are welcomed to live in Christ. If you are tracking with me, I hope we are meditating on living in Christ together, so we can see with a Jesus lens and create environments where Jesus is known, not just thought about or turned into morality that looks like our present set of principles.

What is being in Christ?

The immediate “mystery” Paul was talking about in the previous passage is this: the Gentiles are also included as fellow heirs of God with the Jews. The ultimate mystery is this:  everyone living in Christ experiences hope as life wells up in us. (More from Pete Enns on mystery)

One could read the following portion individually: “Christ dwelling in me is the mystery revealed to me.” But, more accurately, we could read, “Me living in Christ is the mystery.”

For this reason I kneel before the Father,
from whom every family in heaven and on earth derives its name.
I pray that out of his glorious riches he may strengthen you with power through his Spirit in your inner being,
so that Christ may dwell in your hearts through faith. And I pray that you,
being rooted and established in love,
may have power,
together with all the Lord’s holy people, 
to grasp
how wide and long and high and deep is the love of Christ,
 and to know this love that surpasses knowledge—
that you may be filled to the measure of all the fullness of God. – Ephesians 3:14-19

  • Being in Christ is being restored to one’s place in the family of God, the Creator of familiness.
  • Being in Christ is sending down roots into love, the humus of reality that grows humans.
  • Being in Christ is being one of God’s people as a primary identity
  • Being in Christ is entering the spacious environment of grace that is beyond human understanding

I need to kneel, I need to be strengthened in my inner being, I need power to grasp the gift I have been given, I need to be filled to my fullness. But none of this happens unless I am in Christ. Christ is in me because I am in Christ. That is the mystery of my remaking.

A few words from Bruxy Cavey on the basis for the Jesus Collective

Bruxy Cavey was excited the other day when the pioneers of the Jesus Collective met for their monthly “hub” meeting. He rushed into the zoom room to meet us direct from recording the audiobook for his rewritten and repurposed best seller, The End of Religion. I’m the rep to the Jesus Collective for Circle of Hope, so I got to listen to him riff on the themes of his writing. He’s great at giving voice to what moves churches from around the world to form the Jesus Collective. Many of us are hungry for a Jesus-centered life together.

On my first trip to the meeting house

Bruxy is the main teacher from one of the few Anabaptist  megachurches: the Meeting House in the Toronto area. He is onto what we, as the Circle of Hope and others who read this, have been onto for decades, only he says it better and sometimes bolder.

I want to share some of what he said last week. I won’t try to quote him (I was just in a zoom, after all), and I will expand a bit, but I want to offer you the gist. Here are some examples of his teaching that I think will get your spiritual juices flowing.

  • You can’t bolt the Old covenant on to the New. Paul clearly teaches that the Law is a tutor for life in Christ. But plenty of church people apply the whole Bible as if nothing ever developed both in the history recorded in the Bible or since the book took shape. As a result, they use Old Testament ethics and examples like Moses or David to justify violence, patriarchy and all sorts of things that undermine the message of Jesus. In Jesus God birthed something new from the old, just like he is doing in us as individuals and a church. We need to move with that new birth.
  • The previous mentality noted is an example of what Cavey calls a “religious spirit.” He says having a religious spirit is like spiritual hoarding. Perhaps most people are not threatened by what is new – they just never let go of the old. They ponder an old worship style like a hoarder ponders a stained piece of Tupperware the cleanup crew wants to clear out. Risking change is not easy, but it is much easier when we live in relationship with a loving God who personally guarantees the future. We should boldly imagine the end of what we are doing now so we fight the temptation to perfect what is passing away, or fight yesterday’s battles when new foes demand our love and courage.
  • The Anabaptists were the radical reformers when many Europeans wanted to get out from under the corruption and warped theology of the medieval Roman Catholic Church. These radicals were good examples of letting go of the old and grasping the new. The main Reformers wanted to always be reforming. But as it turned out, they freeze-dried and shrink-wrapped their faith around statements and catechisms written in the 15 and 1600’s. Unlike them, the Anabaptists were organic and Spirit led. The scriptures were a beginning point for them, not an end point, because they were following the risen Jesus and doing the word. Over the years Anabaptists, like our Amish friends in Lancaster Co., lost their change-the-world passion and spent their energy trying not to engage it. They preserved compassion, simplicity and peacemaking, but they also became preserved as sort of a curiosity. Every movement has a shelf life. It cools off like lava flowing into new territory and hardening into something quite permanent. Bruxy wants us to break open tradition and let reformation flow.
  • Early radicals believed the risen Jesus spoke to the church in the scripture and in the lives of their covenant partners. Their “community hermeneutic” made the voice of Jesus clearer and louder — when individual Spirit-receptors come together they amplify revelation. They weren’t looking to go beyond the Bible. But the Bible says: I tell you the truth: it is to your advantage that I am leaving; for if I do not leave, the Helper will not come to you; but if I go, I will send Him to you” (John 16:7). There is more access to God now that Jesus is not walking in a body with us and the Holy Spirit multiplies ways to connect to God. A few hundred could follow the man; thousands could, now billions can follow the Spirit.

I’m excited to be part of a movement that wants to get out from under the hardened lava of Eurocentric/Roman Empire Christianity. Not that I don’t deeply admire all the wonderful people of Europe and North America who have followed Jesus with abandon — they are the salt of the earth right now, too. But the Jesus Collective, including Bruxy Cavey, represents what is coming next.

On December 10 I will represent Circle of Hope at a brief ceremony inducting the first partner churches who will form the Jesus Collective. Some of you reading will be there from around the world. I am honored to be a part. I know there is always something new to grasp. Even Circle of Hope, which was designed for flexibility and change, has ways that can get solid. We could lose our fire and stop flowing. But Jesus has sent us the Helper and I doubt we’ll ever get hardened enough to be impervious to her persistent grace.

Collective, Covenant and Community in the age of Trump

Our beloved neighbors in our little Pocono community had to move and were replaced by an interesting new clan who are making quite an impact. In some ways, these new neighbors represent what is happening in a lot of places where people are devoted to taking care of themselves instead of building common structures that take care of everyone. Any assumptions I may have about what it means to be a “we” should not be taken for granted anymore.

In our little lakefront community, an extended family, including 95 year old grandpa who still drives, moved into the association but did not want to follow many of the rules – at least they don’t so far. I’m not sure they even read any of them before they signed the deed. So our board has the dreadful responsibility of enforcing some restrictions on them. They put up an above-ground pool, which is forbidden. They blare karaoke into the late-night peace of the forest. They claimed they were going to paint their house purple and that would meet the forest-colored aesthetic required, since there are purple flowers native to PA. Several board members are wondering to what extent they will be dealing with the matriarch’s “crazy” and “bitch” tattooed on opposite arms.

Image result for it's rude dude septa

I think I have a similar disquiet when I notice the sign in the subway that tells riders (primarily males) “It’s rude dude!” when they don’t offer their seat. Does SEPTA really expect people who are rude to be moved by a blanket shaming from some anonymous source of authority? Aren’t they already sealed in a cloud of headphone noise and going it alone? I suspect my neighbors up the hill stopped listening a long time ago, as well, and might feel any seat they manage to get needs to be kept, not shared.

An article in the NY Times [link], which is undoubtedly no source of inspiration for my Pocono community or my subway companions, had an article about rural Arkansas and why it was likely to stick with Trump which highlights the challenges of making covenants, building community and even considering something “collective” these days. It all came down to whether the county should fund a library.

[P]eople here think life here has taken a turn for the worse. What’s also true, though, is that many here seem determined to get rid of the last institutions trying to help them, to keep people with educations out, and to retreat from community life and concentrate on taking care of themselves and their own families. It’s an attitude that is against taxes, immigrants and government, but also against helping your neighbor…

That was the crux of the issue — people didn’t want to pay for something they didn’t think they would use. I suspect that many residents are willing to pay for some institutions they see as necessary, like the sheriff’s department, but libraries, symbols of public education and public discourse, are more easily sacrificed…

Economic appeals are not going to sway any Trump voters, who view anyone who is trying to increase government spending, especially to help other people, with disdain, even if it ultimately helps them, too. And Trump voters are carrying the day here in Van Buren County. They see Mr. Trump’s slashing of the national safety net and withdrawal from the international stage as necessities — these things reflect their own impulse writ large.

For Jesus followers, the “impulse writ large” is always the big picture they care about. We would like our impulses to correlate with the new law written by the Spirit on our hearts. That desire connects us to the whole world Jesus loves. Jesus did not come to condemn the world, we can certainly do that ourselves, but he did come to save it. If you’re following the master who loves the whole world, individually and collectively, you’ll need to figure out where you fit in that picture. You certainly won’t be able to do it without a real time relationship with Jesus, and if you enter that relationship, it will relate you to all the others who share it.

Clinton AK. Audra Melton for the NY Times

Covenant is an antidote

The NY Times thinks people who live in cities in the Northeast are much more enlightened than rural people in Arkansas (and the poconos) who vote for Trump. But I am not so sure. Just try to build a church on the sharing of people who make a covenant together to be it and people begin to look quite similar. In an age of perceived scarcity and self-reliance, it is hard to rely on people sharing their lives and resources. Many people tend to see their contributions to our common fund as another tax required by an institution they don’t completely trust or which pays for services they don’t personally need. Just because they follow Jesus does not immediately mean they have taken out their headphones and offered the Lord a seat on their conveyance, public or otherwise. He’s not with them in the Uber, as they get the cheapest ride no matter what it costs the driver. He’s not on their bike with them as they dodge the potholes the city cannot afford to repair, maybe because half the new developments got a tax abatement. They might not even get up for Him on the El.

I’m not really shaming everyone, I hope. I’m not a sign on a subway train anonymously telling rude people they are rude. I’m not a government official enforcing mysterious laws that eat away at our minimal disposable income. I’m just trying to deal with how “conservative” even the supposedly “liberal” people are when it comes to sharing life together. In an age when even rich people feign scarcity, the first thing to exit the budget is often sharing.

Unlike so many other churches, ours decided the ultimate goal for each disciple was to be a person who could live in a covenant of love as a responsible, joyful member of the alternative community Jesus empowers: the body of Christ.  That seemed crazy enough to be miraculous and so worthy of Jesus when we started, but covenanting seems to be getting harder all the time. I wonder if our pastors are tempted to downplay it, or even scrap the idea, since it cuts out a lot of people who don’t trust like they used to. Donald Trump makes us feel like everyone must at least be on the spectrum of untrustworthiness somewhere. People beg us for money to feed their substance addictions as soon as we get on the sidewalk and the governments seem addicted to spending money in secret for which we get no direct benefit. We’re hit up coming and going, even while our bosses and landlords squeeze as much they can for as little in return as they can get away with. When the church says there is not enough money, even the covenant members, who ARE the church feel justly suspicious.

Image
Extra points if you can sport me in this picture of the conference at the Meeting House in Oakville ON.

Can we even talk about being a “collective?”

Last week I spent a couple of days in Toronto by invitation of the Jesus Collective. The “Jesus Collective aspires to unite, equip and amplify a Jesus-centered, third way movement” of the church in our changing era. People from all over the world are fed up with the potholes in their antiquated institutions and are getting back to the basics of being Jesus followers. They are becoming what Jesus Collective often describes as “Anabaptish,” just like Circle of Hope. They read the Bible and their contexts through a Jesus lens, which often makes them at odds with traditional and systematic approaches from the past, while also making them much more effective in relating to people who trust the church (and God!) about as much as they trust anything else.

As I experienced the meetings and made new relationships, I developed a nagging doubt. Can anyone even tolerate the idea of being a “collective” these days? Conservative people will feel their pockets are about to be picked and liberal people won’t tolerate being connected to someone who is not on the same page with their justice issues. People collecting themselves around Jesus and the basic truths and experiences every follower can share seems quite radical in this era. I wonder if people will do it.

After all, we have been this “new” Jesus collective, writ small, in Philadelphia for a couple of decades now. So we have some experience with the problems. And while we are wildly more successful than I hoped when we got started, there is no doubt that, post 9/11, the next generation is pretty suspicious about “collectives.” They feel scarcity and they feel condemned to go it alone for the most part. I’m not even sure they feel like they are “going it alone,” most of the time, because they have always been surviving a perilous journey with little more than their own resources to rely on. Many people can barely attach to another person successfully, to love and be loved, much less can they imagine building a collective. Creating a Jesus-centered community requires some things that are generally in short supply these days: the agency to create not just survive, the ability to trust in Jesus despite the horrors church leaders have perpetrated, the capacity to center on something (marriage, locale, vocation included), and the audacity to hope for the fruit from long-term laboring to build a countercultural community in the world.

I immediately signed up to help build the Jesus Collective. My new friend, Matt Miles, said he left his finance job to lead the formation of this new organization because he could not imagine a better place to serve in this time. While I couldn’t help looking at all the problems associated with birthing something so hopeful in the world, I had to agree with him. The fact is, the worse the world gets, the more Jesus becomes our Savior. When we are prosperous and feeling good, it is easy to give God a high five and move on with our self-controlled lives. When the world-as-we-know-it and the church-as-it-has-been seem to be sinking, many will jump ship. But in such times, there have always been large numbers of Jesus followers, who listen to the Holy Spirit moving wherever there is an opening for new life (just like dear Francis of Assisi who we celebrated last Friday). They band together to represent Jesus coming alongside everyone with ears to hear and hearts to follow. We are on that edge in Philadelphia and it looks like the path we have been following is becoming more obvious to people all over the world. I want to move with them.