Wednesday, April 19, 2017

Easter: a reality distortion field


Matthew 28: 1-10
New Ark United Church of Christ, Newark, DE
April 16, 2017 


 
Henry Ossawa Tanner: The Three Marys (1910)
Fisk University Galleries
 
            Steve Jobs was the grand master of the reality distortion field. It’s a large part of what made Apple the most successful computer company on the planet. It’s what helped propel what began in a garage in 1976 into a worldwide brand worth about $154 billion dollars. It ensured that wildly creative ideas became as yet unimagined products with impossible deadlines. It’s what created millions of people to hunger and thirst for what was going to come next.

            The term “reality distortion field” comes from the original Star Trek universe.  (Yes, Star Trek finally made its way into an Easter sermon.)  In a two-part episode entitled “The Menagerie”, telepathic beings were able to create convincing, alternate realities within the minds of other species.  This distorted reality could be pleasurable or painful, fantastical or torture, whatever these beings wanted it to be.

            Steve Jobs was able to do this not with telepathy but by sheer force of will, along with a charismatic personality, an inspirational style, and an unshakable belief in himself and his methods.  Reality was soft and supple clay ready to be shaped however he wished.  He could reframe a situation or problem, bring everyone to the table, and have them reach the same conclusion—his.  


As with most creative companies, Jobs encouraged and solicited ideas from staff and employees, and it was in this context that he manipulated reality with a flagrant disregard for those same people.  If Jobs heard an idea that he liked, he would immediately discourage it, refusing to acknowledge that it could be possible.  At the next meeting, he would then present the very same idea as his own, thus ensuring that it would indeed become realized.  The impossible would become possible, but only if he took ownership of it.

Since Steve Jobs left Apple and since his passing, the reality distortion field dissolved with him and also it seems Apple’s ability to come up with the next innovative technology, the one more thing, the must have.  Last spring Steve Wozniak said that Apple was no longer the company it was originally or even the one that really changed the world.  That’s the power of a reality distortion field—it can change the world.

Of course, we all operate within a reality distortion field, and it is unique to each of us.  What we perceive as reality can become our actual reality, what self-help gurus call a self-fulfilling prophecy.  We all have our biases, assumptions, opinions, underlying commitments, life experiences, and self-reinforcing beliefs that comprise our worldview.  And we think we’re right.  Maybe we’re not manipulating other people or stealing their ideas, but most of the time we’re wed to what we think, see, feel, and know.


And yet Easter is one of those days when we’re asked to put all that aside and use our imaginations—to distort reality in a way that doesn’t serve just ourselves but the whole of creation.  Some people call this reality distortion thing a ‘mind hack’—a way of reprogramming the mind.  What Jesus was after was more of a heart hack—a convincing alternate reality in which there is abundance rather than scarcity; forgiveness instead of vengeance or resentment; justice instead of punishment; compassion instead of selfishness; generosity instead of competition; love instead of fear; life worth living instead of mindlessness; the Beloved Community instead of empire, and an end to violence.

            This heart hack was so anxiety-producing and conflict-creating for some that the state decided the only way to distort this Jesus-reality was to put him to death.  Death is the ultimate reality distortion field, the final solution, the harshest punishment, the end of the argument, the one thing we haven’t figured out how to manipulate.


            Even so, two thousand years later we still proclaim “Jesus lives!”  Jesus’ reality distortion field is still here.  Despite his death, we experience him as living still.  Even though he no longer walks among us, we know Jesus in one another and in our life together.  When we serve meals at Hope Dining Room or volunteer at the Empowerment Center or Friendship House, Jesus lives.  When we love someone, forgive someone who does not deserve it, who has not earned it, Jesus lives.  When someone loves us, forgives us, and we certainly have not earned it or deserved it, Jesus lives.  When we work for justice on behalf of the incarcerated, the marginalized, the underpaid, the undocumented; when we raise our voices for any who are excluded from the rights and privileges we enjoy simply because they are different, Jesus lives.  When we know the right thing to do, what is kind and compassionate, when we’re not sure if we should or if we can, but we do it anyway, Jesus lives.

            It was not Jesus’ death, Jesus’ crucifixion that altered the reality of the disciples and the world around them that we are then here today.  People died, people were put to death every day.  It was Jesus’ resurrection that propelled a motley band of followers into a movement that changed the world.  Because Jesus lives, the disciples were prepared to live out that heart hack of his even to the point of their own death.  Because Jesus lives…Jesus is Lord, which means the powers of this world are not.  Death, destruction, violence, greed, domination do not have the last word, only the second to last word. 

Just as we professed in the call to worship, it won’t happen without us.  We have to be willing to submit our distortion field to the one Jesus would have us not only live in but establish for others.  We have to be willing to subvert the dominating distortion field that says there is not enough, that death is a deterrent to crime, that those addicted to drugs should be treated like criminals, that we should be afraid of those who are different from us, and that controlling others through violence is the only way to manage our fear.

            In truth the ultimate reality distortion field is not death or resurrection or even love but hope.  It was hope that brought the women to the tomb that morning as much as it was grief.  It was hope that empowered a scattered people to become the body of Christ.  It’s hope that has the power to lift us from despair.  It’s hope that keeps us loving, even when it seems like love has ended.  It’s hope that can lead us to defiant, rebellious joy.  Words like “we can’t”, “it’s not possible”, “it won’t work” do not have the last word in a hopeful reality distortion field.  It’s hope that can transform our fears into action, our prayers into deeds, our anxiety about change into a hunger and thirst for what’s possible, even what may seem impossible. 

Resurrection Panel of the Isenheim Altarpiece, Matthias Grunewald, 1515.

            Every morning is Easter morning.  Every day is resurrection day.  What are we willing to imagine for this church, for our lives, for our world?  How far are we willing to go?  Does Jesus really live?  Is Jesus really Lord?  It doesn’t happen without us.   

            Amen.


We Call Ourselves to Worship

Easter is the day the revolution began.
Jesus lives!
But it will not happen without us.
Jesus is Lord.
Easter is a shockwave, 
creating unimagined possibilities.
Jesus lives!
But it will not happen without us.
Jesus is Lord.
Easter means the liberation of women, 
the vulnerable, the marginalized, the oppressed, 
is the liberation of us all.
Jesus lives!
But it will not happen without us.
Jesus is Lord.
Easter is the day our old life dies 
and our new life begins.
Jesus lives!
But it will not happen without us.
Jesus is Lord.
Thanks be to God!
 

Tuesday, April 11, 2017

Love overwhelmed


Matthew 21: 1-54
New Ark United Church of Christ, Newark, DE
April 9, 2017 – Palm Sunday



          I started writing this sermon after Syria attacked its own citizens with chemical weapons, after the Syrian missile attack and before embarking on the 30 hour food secure famine with the youth from our church and Calvary Baptist.  But even before then, I had read an online post from November 2015 by John Pavlovitz, a pastor in North Carolina, about those times it is not well with our souls.  He writes, “This jacked-up mess we’re living in doesn’t seem to be love overcoming. It seems like love overwhelmed. And so we too feel overwhelmed.”



            “This jacked-up mess we’re living in” has been going on for some time, long before this last election cycle, long before the Senate waged its little war against itself.  The people who greeted Jesus entering Jerusalem by laying cut branches as well as their cloaks on the road probably felt the same way about their situation.  God’s love wasn’t anywhere near overcoming the Romans.  Jesus didn’t seem to be interested in starting a holy war, even though tensions were high between temple authorities, the crowds, Herod Antipas, and the Roman prefect, Pontius Pilate.  This big entrance into Jerusalem seemed like the people’s last shot at seeing just what Jesus would do when push came to shove.



Related image

            And indeed Jesus does some pushing and shoving.  After entering Jerusalem, Matthew’s gospel reads that Jesus goes to the temple—the first place any devout Jew would go upon entering the holy city—and turns over the tables of the moneychangers and the seats of those who sold doves.  Perhaps he’d had enough, he knew what needed to be changed, and he took charge.  Perhaps he was tired of everyone turning a blind eye to this convenience.  Of course this was legitimate business, necessary for the running of the temple, but it was being conducted in the gallery intended for Gentiles, that they might have their own space for prayer and worship.  If God’s house is to be place of prayer, it is for prayer for everyone, even those outside of the covenant of Israel.



            We have our own sacred places in which the space set aside for outsiders is growing smaller:  our legislative halls and courts of justice.  But then we still divide ourselves between insiders and outsiders, with borders between us, rather than as sisters and brothers of a single human race.  When we hear or read the news of a Senate filibuster and the ‘nuclear option’, of bills that will lift clean air and clean water protections, or repeal nutrition standards in our schools, in our feelings of love overwhelmed we are tempted to overturn a few tables, unseat a few Senators, declaring that this house is a house of law and justice and yet it has been turned into a den of thieves.  And yet even as Jesus did this, I’m not sure it changed anything that day, except anger his opponents, ruin a few small businessmen, and cause a commotion.



            All that commotion does nothing to stop those in need of healing in approaching Jesus, calling out to him to save them.  All the commotion and turmoil and violence and conflict these days seem to get in the way of us approaching Jesus for healing, calling out to him to save us.  How can a prophet long since gone, heal us and save us, when that’s exactly what we need—healing and saving?  Our post-modern minds don’t take those miracles stories literally, and the word ‘saved’ leaves a bad taste in our mouths because it’s been co-opted by other Christians as a means of gatekeeping.  And yet, there are days it is not well with our souls.  Our love is indeed overwhelmed.



            During the season of Lent, I invited us all to read Elaine Heath’s book, God Unbound: Wisdom from Galatians for the Anxious Church.  She writes about how churches—but really any group of people—can become anxious whenever there is a systems change, a transition, and often we experience this as upheaval, as chaos, and we create conflict as a means of expressing and controlling our anxiety.  Jesus, in his life’s work to get to the heart of the Jewish faith, to usher in God’s beloved community and preach against power and empire in favor of the vulnerable, created a systems change and a dramatic one at that.



            It was such an anxiety-producing, conflict-creating systems change that the state resolved the only solution was to execute the instigator.  And we still kill the messengers, the prophets, the instigators of systems change among us.  Or we marginalize them, demean them, silence them, imprison them.  We even have more socially acceptable ways, like ignoring them or thinking of reasons why we can’t, rather than deal with our own anxiety, our own fears of large-scale change.



            Instigators of change can often be a flash in the pan if there isn’t something more grounding them than just their opinion that they’re doing the right thing.  Jesus lasted as long as he did because he was a contemplative person, and this is how he can heal us and save us in our love overwhelmed.  



             

         First, being a contemplative person means that we show up in all our relationships.  We actively participate with our family, our friends, our co-workers, our teachers and those who learn from us, our communities; with the earth, with church, with God, and ourselves. 








            Second, being contemplative means that we pay attention: to our emotions, our bodies, our spirit, our desires, our needs.  We pay attention to others; we listen more and talk less.  We notice, observe, intuit, absorb, analyze what is happening within our systems—family, church, work, school, community—and what is happening beyond them.  We pay attention to what God is doing in the world.



            Third, we strive to cooperate, collaborate with God, with the universe as it unfolds, as we receive invitation, instruction, correction, encouragement, otherwise known as “going with the flow”, “remaining flexible”.  It’s what makes the Church nimble and responsive; like any human body we need to stretch.  We seek to be aware of our own resistance to change so we can work through it, thus be able to recognize resistance in the system and speak to it with compassion and understanding.




            Finally, to be a contemplative person means after all that showing up and paying attention and cooperation and allowing ourselves to be guided—after all that work, we do the work of faith and we let go of the outcome.  We allow events to unfold.  We acknowledge that God is God and we are not.  As Anne Lamott puts it, we take our sticky fingers off the control panel.  Earlier this week I posted on Facebook a haiku poem: 







God made our hands for

more than hanging on tightly.

It’s time we let go.




            Ironically, for some of us, what it takes to be a contemplative person can cause anxiety in us.  All that letting go.  Contemplative people themselves can cause some of us to feel anxious because the person is not anxious like we are.  It can seem like they don’t care because they aren’t worried like we are.  And yet we know Jesus was a compassionate person who cared deeply, who lived passionately, who relieved the anxieties of the vulnerable, the poor, and the forgotten. 



            Being a contemplative person or even just engaging in the contemplative practices does not guarantee that we will not be overwhelmed by the demands love brings.  In fact, showing up and paying attention brings us face to face with all that love demands.  The greatest act of showing up Jesus did was showing up to his own execution.  However, in our contemplative way of being, we are shown how to be courageous in the face of our fears, how to be resilient when our love is overwhelmed.  For we learn the greatest lesson Jesus has to teach us: we learn how to love well.  Which is the biggest change we could ever instigate.   

            Amen.