Archive for the ‘Uncategorized’ category

Seeing Through the Eyes of Love

September 19th, 2025

Love in Healing Doses

Friday, September 19, 2025

In conversation with Richard Rohr on the Everything Belongs podcast, founder of Homeboy Industries Father Greg Boyle describes how love heals us: 

On a podcast the other day I said, “Love never fails,” and the interviewer said, “Our listeners are going to think you’re naive.” And I thought, well, I don’t know how you prove that [love never fails] except to say, I think that if anybody stops to think about how that’s been operative in their life, they realize, in fact, in the end, it’s never failed. If it feels like it has, it’s just not the end.  

Somehow we don’t have confidence in it. We think that it’s more savvy to not embrace love somehow—that your head is in the clouds at a time when we need to be doing some things that are concrete. I don’t think love cancels out concrete action. This is sort of the marriage of contemplation and action…. When the ego interrupts you, you try to catch yourself, so that you can return to sweetness…. Hold out for sweetness and life because that’s what a confidence in love as “never failing” will usher in—that kind of moment of connection and kinship.  

I always talk about “cherishing,” because the word “love” sort of gets lost. Cherishing is love with its sleeves rolled up. It’s about really seeing people. At Homeboy, we want to create a place that’s safe, where people are seen, so that they can be cherished because that’s what is healing.  

Boyle recounts how his organization came to believe that love and cherishing are the path to healing:  

In the early days, we were saying, “Nothing stops a bullet like a job.” We thought an employed gang member would never return to prison. Then, as we started a school, we thought, “Well, an educated gang member won’t ever go back to prison,” but that was proving not true. Then we kind of landed, maybe 20 or 25 years ago (out of our 37 years), where we said, “No, a healed gang member will not ever re-offend.” Period. And it’s been born out as truthful, so that’s the emphasis.  

We do all the other things: employment, here’s money in your pocket, a gainful job, education and all these other things like tattoo removal and therapy. All those things are secondary to the primary community of healing where people are receiving doses [of love] constantly, in a very repetitive way. It’s the repetitive nature of reassurance, affirmation, affection, hugging—all these things. We used to fret if somebody relapsed with drugs or returned to gang life for a moment or went to jail. We used to say, “Well, maybe they’ll come back.” Nobody says that now. Everybody says, “He’ll be back”—and they all come back. I’m not really aware of an exception. They’ll come back because once you’ve had a taste of having been cherished in a way that’s authentic, it’s so compelling that [you surrender to it].  


John Chaffee 5 On Friday

1.

“It isn’t enough to love; you have to prove it.”

– St. Therese of Lisieux, French Nun

We each likely fall for it when people first tell us that they love us.  Perhaps it is part of our better angels that we want to believe others, and then there might also be a side of us that desperately wants to believe their words are true.

Although it is a start to tell others we love them, we must prove those words by the actions that follow.

And perhaps that is why the word “love” carries so much potency.  The word itself is almost like a promissory note saying that we want, will, and are committed to the Good happening for the Beloved.

To say, “I love you,” is not merely a statement about the now; it is a foreshadowing of what to expect from us in the future.

2.

“Religion at its worst reinforces the status quo, often at the expense of our faith.”

– Seth Godin, American Businessman

To the best of my knowledge, Seth is not a religious person.  And yet, I think he gets this absolutely right about religion at its worst.

I am of a generation that was taught that faith informs every part of our lives.  We were taught that God cares about Justice and Mercy, speaking prophetically on behalf of the downtrodden and abused.  We were taught that God is more on the side of the slaves of the world than the Pharaohs who dominate.  Knowing all of this, it is little wonder to me that so many of my generation walked away from the church.

Especially if the faith has been hijacked to protect the status quo rather than challenge it.

At its best, religion can remind us of the duty and responsibility we have to one another.  It can teach us how to love our neighbors as ourselves, and therefore highlight aspects of culture that are not very loving towards our neighbors.

3.

“Wash the plate not because it is dirty nor because you are told to wash it, but because you love the person who will use it next.”

– Teresa of Calcutta

The best of the Christian activists remind us of the importance of the little actions we do out of love for one another.

When born of hubris and a need to be important, we likely give too much focus on addressing the social issues that seem large enough to warrant our attention and effort.

However, that might come at the expense of doing the small actions of love, the little things that help ease the day of someone close to us, which can help shoulder some of their suffering and generally improve the quality of their lives.

I think what I enjoyed about this quote is that it gave a tangible expression to the commandment of “loving your neighbor as yourself.”  Our acts of love do not need to be noticed or even celebrated for our Beloved to feel loved by us.

4.

“Wisdom consists in doing the next thing you have to do, doing it with your whole heart, and finding delight in doing it.”

– Meister Eckhart, German Preacher and Mystic

A few nights ago, I finished reading Parker Palmer’s Let Your Life Speak.  It is a fantastic and small book that packs quite a punch if you are in the right season of life for it.  It is devoted to the topic of vocation and calling, and how, over time, we can follow a golden thread that has been with us from the start of our lives and connects us to what we are here to do.

Every success and every failure, every door opening and every door closing, was a fork in the road that we either courageously took or foolishly avoided.

Parker Palmer reminds us that discerning our vocation and calling can be challenging if we are not attuned to our true selves.  If we are still in the mode of living out the life that others demand of us, and if we do not dare to listen to our own soul subtly pulling us in a particular direction, then we will fail at finding our vocation.

However,

If we are true to ourselves, listen to the sound of the genuine within ourselves, and pay attention to the themes of every job we ever had, every interaction we enjoyed or hated, then we have plenty of signposts to help us discover what we are here to do.

And, it seems as though wisdom is a matter of figuring out what the “next right step” is and courageously taking it.  

5.

“We are more fond of spiritual sweetness than crosses.”

– Teresa of Avila in Interior Castle

As I mentioned last week, I am undertaking another re-read of Interior Castle, the great spiritual classic of Spanish Catholic mysticism.

This time, I am using a blue highlighter, which is fun because it occasionally overlaps previous yellow highlighting and leaves most pages covered in green.

It is true, though, no matter how long we are on the path of Christ, we forget that it will invariably involve a cross.  To follow Christ is a matter of ego-annihilation, a matter of submitting ourselves to the painful task of loving the world in the midst of all of its brokenness and then picking ourselves up and doing it all over again tomorrow.

Seeing Through the Eyes of Love

September 18th, 2025

The Work of Grief and Love

Thursday, September 18, 2025

When you look at the world as lover, every being becomes precious to you. And the impulse to act on behalf of life becomes irresistible. 
Joanna Macy, World as Lover, World as Self 

The Tears of Things Reader’s Guide introduces Buddhist teacher and environmental activist Joanna Macy (1929–2025):  

When Joanna Macy traveled the world with her husband, a Peace Corps director, she supported Tibetan refugees in India and discovered Buddhism. After earning a PhD in Buddhism and systems theory, Macy helped create the field of “deep ecology” by articulating “the Work That Reconnects,” a process of group transformation that acknowledges ecological grief and encourages people into collective action. Macy has empowered countless people in her workshops to face their grief at the world’s injustices and act with hope, reminding us that by grieving with others and engaging in collective grief, we can “find strength in their strengths, bolstering our own individual supplies of courage, commitment, and endurance.” [1]  

Joanna Macy identifies four stages of work that support our ongoing participation in the healing of the world: 

The spiral of the Work That Reconnects maps out an empowerment process that journeys through four successive movements, or stations: coming from gratitude, honoring our pain for the world, seeing with new eyes, and going forth. This spiral … reminds us that we are larger, stronger, deeper, and more creative than we’ve grown accustomed to believing. When we come from gratitude, we become more present to the wonder of being alive in this amazing world, to the many gifts we receive, to the beauty and mystery it offers. Yet the very act of looking at what we love and value in our world brings with it an awareness of the vast violation underway, the despoliation and unraveling….  

From gratitude we naturally flow to honoring our pain for the world. Dedicating time and attention to honoring this pain opens up space to hear our sorrow, fear, outrage, and other felt responses to what is happening to our world…. Our pain for the world not only alerts us to danger but also reveals our profound caring. And this caring derives from our interconnectedness with all of life. We need not fear it.  

In the third stage, we step further into the perceptual shift that recognizes our pain for the world arises from our love for life. Seeing with new eyes reveals the wider web of resources available to us through our rootedness within a deeper, wider, ecological self…. It opens us to a new view of what is possible and a new grasp of our power to act.  

The final station, going forth, involves clarifying our vision of how we can act for the healing of our world and identifying practical steps that move our vision forward…. With the shift of perception that seeing with new eyes brings, you can let go of the need to plan every step; instead trust your intention…. Focus on finding and playing your part, offering your own contribution, your unique gift of Active Hope. [2] 

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Sarah Young Jesus Calling

I designed you to live in union with Me. This union does not negate who you are; it actually makes you more fully yourself. When you try to live independently of Me, you experience emptiness and dissatisfaction. You may gain the whole world and yet lose everything that really counts.
     Find fulfillment through living close to Me, yielding to My purposes for you. Though I may lead you along paths that feel alien to you, trust that I know what I am doing. If you follow Me wholeheartedly, you will discover facets of yourself that were previously hidden. I know you intimately – far better than you know yourself. In union with Me, you are complete. In closeness to Me, you are transformed more and more into the one I designed you to be.

RELATED BIBLE VERSES:

Mark 8:36 (NLT)
36 And what do you benefit if you gain the whole world but lose your own soul?

Additional insight regarding Mark 8:36: Many people spend all their energy seeking pleasure. Jesus said, however, that worldliness, which is centered on possessions, position, or power, is ultimately worthless. Whatever you have on earth is only temporary; it cannot be exchanged for your soul. If you work hard at getting what you want, you might eventually have a “pleasurable” life, but in the end, you will find it hollow and empty. Are you willing to make the pursuit of God more important than selfish pursuits? Follow Jesus, and you will know what it means to live abundantly now and to have eternal life as well.

Psalm 139:13-16 (NLT)
13 You made all the delicate, inner parts of my body
    and knit me together in my mother’s womb.
14 Thank you for making me so wonderfully complex!
    Your workmanship is marvelous—how well I know it.
15 You watched me as I was being formed in utter seclusion,
    as I was woven together in the dark of the womb.
16 You saw me before I was born.
    Every day of my life was recorded in your book.
Every moment was laid out
    before a single day had passed.

Additional insight regarding Psalm 139:13-15: God’s character goes into the creation of every person. When you feel worthless or even begin to hate yourself, remember that God’s Spirit is ready and willing to work within you. We should have as much respect for ourselves as our Maker has for us.

2nd Corinthians 3:17-18 (NLT)
17 For the Lord is the Spirit, and wherever the Spirit of the Lord is, there is freedom. 18 So all of us who have had that veil removed can see and reflect the glory of the Lord. And the Lord—who is the Spirit—makes us more and more like him as we are changed into his glorious image.

Additional insight regarding 2nd Corinthians 3:17: Those who were trying to be saved by keeping the Old Testament law were soon tied up in rules and ceremonies. But now, through the Holy Spirit, God provides freedom from sin and condemnation (Romans 8:1). When we trust Christ to save us, he removes our burden of trying to please him and our guilt for failing to do so. By trusting Christ we are loved, accepted, forgive, and freed to live for him. “Wherever the Spirit of the Lord, there is freedom.”

Additional insight regarding 2nd Corinthians 3:18: The glory that the Spirit imparts to the believer is more excellent and lasts longer than the glory that Moses experienced. By gazing at the nature of God with unveiled minds, we can be more like him. In the Good news, we see the truth about Christ, and it transforms us morally as we understand and apply it. Through learning about Christ’s life, we can understand how wonderful God is and what he is really like. As our knowledge deepens, the Holy Spirit helps us to change. Becoming Christlike is a progressive experience (see Romans 8:29;  Galatians 4:19; Philippians 3:21; 1st John 3:2). The more closely we follow Christ, the more we will be like him.

Love and Nonviolence

September 17th, 2025

Gandhi and Dr. King used the word nonviolence every hour; they didn’t use the word love. King uses the word love, but he’s really saying, “I don’t mean this or that by it. I mean agape, but we don’t have agape.” —John Dear, Learning How to See 

In his sermon “Loving Your Enemies,” Rev. Dr. Martin Luther King Jr. (1929–1968) insists that agape love is the path to justice and peace:   

When I speak of love I am not speaking of some sentimental and weak response. I am speaking of that force which all of the great religions have seen as the supreme unifying principle of life. Love is somehow the key that unlocks the door which leads to ultimate reality…. 

Far from being the pious injunction of a Utopian dreamer, the command to love one’s enemy is an absolute necessity for our survival. Love even for enemies is the key to the solution of the problems of our world. Jesus is not an impractical idealist: he is the practical realist. 

I am certain that Jesus understood the difficulty inherent in the act of loving one’s enemy. He never joined the ranks of those who talk glibly about the easiness of the moral life. He realized that every genuine expression of love grows out of a consistent and total surrender to God. So when Jesus said “Love your enemy,” he was not unmindful of its stringent qualities. Yet he meant every word of it. Our responsibility as Christians is to discover the meaning of this command and seek passionately to live it out in our daily lives…. 

When Jesus bids us to love our enemies, he is speaking neither of eros[romantic love] nor philia [reciprocal love of friends]; he is speaking of agape, understanding and creative, redemptive goodwill for all people. Only by following this way and responding with this type of love are we able to be children of our Father who is in heaven. [1]  

In the Learning How to See podcast, CAC dean of faculty Brian McLaren invites longtime peace activist, priest, and author John Dear to explore the deep connection between love and nonviolence. Dear has worked on many movements for peace in the tradition of Gandhi and Dr. King to abolish war, racism, poverty, nuclear weapons, and environmental destruction. Dear identifies agape love as the source of his commitment to nonviolence: 

Nonviolence to me means active love, pursuing its common truth, this basic truth of reality, which is that we’re all one. That we’re already united, that we’re already reconciled, that we’re all children … of a God of universal love. Therefore, we can’t kill anybody, much less sit by if someone’s hurting. We killed 100 million people in the last century. There are forty wars happening today. We are on track to blow up the planet and destroy the planet through catastrophic climate change. So, there’s nothing passive about love. Love is active, creative, daring, public nonviolence that resists all the forces of death.  

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Hey CO few. ,I had a different newsletter planned for this week — but then ICE showed up in the parking lot of my workplace. It was early in the morning on Thursday and they showed up in four unmarked cars, planning to use the space to stage an operation in the neighborhood. For context, my office is centered in the middle of a neighborhood with a high immigrant population, and is within walking distance of at least three schools.Their presence was a sign that our neighborhood community members were in danger. And so, seeing them pull up, our head of HR (one of the only people in the building that morning) quickly convened with two colleagues and called in a local immigration lawyer. Along with reporting ICE’s presence to the immigration hotline, they were dedicated to getting them off the property.

She was scared, but focused. Together, they marched out and confronted the ICE agents and, after clearly articulating they were not welcome to use the space, ICE hopped back in their cars and drove off. We don’t know where their operation was planned; we don’t know where they went next. Our full assumption is that harm was still committed. But in that moment, she did what she knew she was able to do.As we face the everyday effects of rising fascism in the United States, we all have a question to grapple with: what is safe enough for me to do right now? Not what is safe…but what is safe enough. On Thursday, the head of HR at our nonprofit assessed the situation, checked with herself internally, gathered power in numbers, and did what was safe enough for her to do.When actions are “safe”…We are maintaining our sense of comfort; these actions don’t challenge our status quo; they are almost entirely risk-free for us, at least in this moment. Often, but not always, these are performative actions without much influence or impact. (In many cases, not taking action fits into this category as a “safe” action.)It’s important to note: our bodies tend to know when we’re staying too safe for too long. We can feel a sense of guilt or restlessness that we’re not doing enough, as if we’re complacent, or even complicit. While I invite us to hold ourselves gently in this, I also believe these feelings are clear flags for us, waving us (inviting us) toward a different way of acting and living.When actions are “not safe, currently”…These actions threaten us in ways we are not willing to subscribe to in this current moment. As things change, these actions might filter into another sphere, but for now, these are the actions on our “I’m not going to do that” or “I just can’t get myself to do that” lists.It takes a lot of support to do these – and if we do, we will very possibly find ourselves outside our window of tolerance, experiencing intense body responses, such as muscular tension, freeze, or extreme sweating, or interacting with trauma responses based on our life’s experiences.

When actions are “safe enough”…These are the actions to hone in on: the actions available to us that are just a bit uncomfortable, that invite a bit of risk for us, that are difficult and require learning or experiencing something new, but are doable. These are the ones that stretch us, challenge us to grow, and push us into becoming someone new, even if it’s ever-so-slightly at first.Communal and societal change happens when a critical mass of folks lean into taking “safe enough” action in the face of injustice and harm.

Learning to Love Ourselves

September 16th, 2025

Cultural critic bell hooks (1952–2001) reminds us to nurture the self-love that is our birthright:  

Self-love is the foundation of our loving practice. Without it our other efforts to love fail. Giving ourselves love we provide our inner being with the opportunity to have the unconditional love we may have always longed to receive from someone else…. We can give ourselves the unconditional love that is the grounding for sustained acceptance and affirmation. When we give this precious gift to ourselves, we are able to reach out to others from a place of fulfillment and not from a place of lack…. 

In an ideal world we would all learn in childhood to love ourselves. We would grow, being secure in our worth and value, spreading love wherever we went, letting our light shine. If we did not learn self-love in our youth, there is still hope. The light of love is always in us, no matter how cold the flame. It is always present, waiting for the spark to ignite, waiting for the heart to awaken and call us back to the first memory of being the life force inside a dark place waiting to be born—waiting to see the light. [1]  

Feminist author Audre Lorde (1934–1992) emphasizes the need to practice self-love, especially for communities who have often been denied such love or tenderness:   

I have to learn to love myself before I can love you or accept your loving. You have to learn to love yourself before you can love me or accept my loving.… Until now, there has been little that taught us how to be kind to each other. To the rest of the world, yes, but not to ourselves. There have been few external examples of how to treat another Black woman with kindness, deference, tenderness or an appreciative smile in passing, just because she IS; an understanding of each other’s shortcomings because we have been somewhere close to that, ourselves. When last did you compliment another sister, give recognition to her specialness? We have to consciously study how to be tender with each other until it becomes a habit because what was native has been stolen from us, the love of Black women for each other. But we can practice being gentle with ourselves by being gentle with each other. We can practice being gentle with each other by being gentle with that piece of ourselves that is hardest to hold, by giving more to the brave bruised girlchild within each of us, by expecting a little less from her gargantuan efforts to excel. We can love her in the light as well as in the darkness, quiet her frenzy toward perfection and encourage her attentions toward fulfillment. Maybe then we will come to appreciate more how much she has taught us, and how much she is doing to keep this world revolving toward some livable future. [2]  

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Total Dependence vs. Total Depravity
Why ‘We’re All Equally Sinful’ Protects Injustice
By Anthony Parrott • 16 Sept 2025 

Off to bed. Hope I don’t die before I wake up!
 
 Anyone else remember this prayer?Now I lay me down to sleep
I pray the Lord my soul to keep
And if I should die before I wake
I pray the Lord my soul to take

Is that not horrifying for an eight-year-old to have to pray? At some point in my childhood, I was taught that before I went to bed, I needed to frantically search my memory for every sin I’d committed that day. Had I been mean to my cousin? Talked back to my teacher? Said a naughty word? I needed to confess them all before I fell asleep, because if I died with unconfessed sin, even as a child, God would have no choice but to send me to hell. Night after night, I scraped the inside of my soul, desperate to make sure I was clean enough before God. This scrupulosity was born from a theology that taught me my existence as a child was so fraught with sin and evil that God’s default position toward me was judgment and damnation.That eight-year-old was living under the weight of total depravity—the belief that humans are fundamentally corrupt, “utterly incapable of any good,” as Calvinist theologians like to put it. And while most people think this is just an abstract theological concept debated in seminary classrooms, it turns out these esoteric pieces of theology actually do have practical implications.

In Tom Holland’s Dominion, the historian traces how a 4th-century theological debate between Augustine and Pelagius has shaped Western civilization’s approach to poverty and inequality for over 1,600 years.
Theology Creates Policy
In the early centuries of Christianity, one of the most controversial questions the church wrestled with was: can the wealthy be saved? Pelagius, a monk, said no—in order to be saved, the wealthy needed to give up their wealth. Humanity can and should work to eradicate poverty entirely.Get rid of the rich man, and you will not be able to find a poor one. Let no man have more than he really needs and everyone will have as much as they need, since the few who are rich are the reason for the many who are poor. —Pelagius, “On Riches”

Augustine, however, was more of a pessimist. Pelagius’ view was unrealistic, he argued. Humans are too corrupted by sin to create a truly just society. We have to wait for the end of the world for that. Until then, we must settle for charity—almsgiving that treats the symptoms of poverty without addressing its root causes.These competing visions of human nature led to completely different approaches to social problems. If you see humanity as capable of doing good, as Pelagius did, you might aim for a more utopian society; the Kingdom of God realized. If you see humans as totally depraved, as Augustine did, you create systems that work within the constraints of human selfishness; the Kingdom of God delayed.

This same divide shows up in contemporary politics—the progressive belief that humans are essentially good and capable of creating a more just society versus the conservative conviction that humans are basically selfish, so we need to work within those limitations rather than trying to transform systems entirely.Interestingly, Augustine’s theology of total depravity had a leveling effect that ultimately undermined justice. If everyone is equally guilty and depraved before God, then the wealthy enslaver is just as much in need of God’s grace as the enslaved person. This then created a theological framework where the primary question wasn’t addressing systemic oppression, but rather individual salvation from a wrathful God.And, no surprise, you see this play out in church history. Once the question shifted from “can the wealthy be saved?” to “of course they can, because we’re all equally guilty,” there was less impetus to deal with wealth inequality at all. The enslaver and the enslaved were both just sinners in need of grace. No need to examine power structures or systemic harm—we’re all equally depraved.

Total Depravity’s Claims
Here’s what the doctrine total depravity teaches. Both Calvinists and Arminians affirm this doctrine, so this isn’t just a Reformed issue. As Arminian theologian Roger Olson notes, even Arminius himself declared that because of Adam’s fall, human free will:is not only wounded, maimed, infirm, bent and weakened; but it is also imprisoned, destroyed, and lost: And its powers are not only debilitated and useless unless they be assisted by grace, but it has no powers whatever except such as are excited by Divine grace. —Arminian Theology, Roger Olson
The doctrine teaches that:Every human is born fundamentally corrupted by sinWe are “utterly incapable of any good” apart from divine intervention Our nature is so corrupt that we “uniformly prefer and choose evil instead of good”This corruption affects every aspect of human nature (hence “total”)And when this gets applied to children—as we see with teachers like Voddie Baucham calling infants “vipers in diapers” who would “kill their parents in their sleep” if they were bigger—it creates the kind of soul-scraping terror I experienced as an eight-year-old. I’m Suspicious of the Fall. I’ll admit this the doctrine of total depravity been very hard for me to let go of. I have the Five Solas of the Reformation hanging up on my office wall, and I’m loathe to let my Protestantism go. I’m not a Pelagian in so far as I don’t believe humans can save themselves. But I’ve come to believe that total depravity is an answer to the wrong question.

First, “the fall” as a theological concept isn’t something Jewish readers of the Hebrew Bible tend to recognize. The idea that Adam and Eve’s disobedience fundamentally corrupted all human nature is a later Christian interpretation, not the plain reading of the text. Jewish theology recognizes the yetzer hara (evil inclination) alongside the yetzer hatov (good inclination), but maintains that humans have the capacity to choose good. As the Talmud puts it: “Everything is determined by heaven, except one’s fear of heaven”—meaning our choice to be righteous or wicked is left to our free will.

Second, I think we’re asking the wrong question entirely. Instead of “Are humans fundamentally good or evil?” we should be asking “What is the nature of our relationship with God and each other?”Dependence, Not DepravityScripture much more naturally can be interpreted to teach total dependence—we all have an inherent need for God and salvation from the disease of sin. We need saving from wrath; but not God’s wrath, but the wrath of evil. Yes, we need God, but this should be reframed more like a biological need than anything. The fact that humans need oxygen and nutrients isn’t a failure or deficiency or proof that our lungs are depraved—it’s just part of our nature as created beings. Irenaeus, the second century bishop, offers a better framework than Augustine. Instead of seeing humans as having fallen from perfection, Irenaeus saw Adam and Eve as innocent—like children who needed to develop and grow. Even if there had never been a “fall,” Irenaeus argued, we would still need God’s salvific work to achieve perfection. Perfection isn’t an immutable state we lost, but an ever-evolving process we’re growing into.When I read Romans 5 and 6, I don’t see a story about individual moral failure. I see the defeat of cosmic powers—Sin and Death as actual characters in the drama, not just personal weaknesses. Paul writes about Sin and Death as forces that “reign” and compete with God’s authority. The problem isn’t that humans are fundamentally corrupt; the problem is that we’re enslaved to external powers that have been defeated by Jesus.This makes sense of why Paul can say in Romans 8:1, “Therefore there is now no condemnation for those who are in Christ Jesus.” It’s not that we’ve become morally perfect, but that we’ve switched allegiances—from participation in the cosmic powers of Sin and Death to participation in Christ’s death and resurrection.

Dependence and Responsibility
The distinction I want to make is that all people are equally dependent on God, but not everyone is equally guilty before God.Yes, the wealthy enslaver and the enslaved person are both equally dependent on God’s grace for liberation from systemic Sin and Death. But the slaveholder absolutely bears more moral responsibility because they’re actively participating in oppressive systems. There are indeed gradations of moral responsibility based on power and privilege.This shouldn’t be confused with “works righteousness” because salvation is still entirely God’s initiative. The Exodus comes before the Law. Jesus forgives sins before the cross. Forgiveness and liberation are acts God has always been in the business of doingBut as Ephesians 2 says, we are saved by grace through faith in order to accomplish the good works that Jesus has prepared for us. As James says, faith without works is dead.Grace that erases moral guilt and responsibility creates a world where the eight-year-old child apologizing to God for saying the F-word and the enslaver are both equally “diseased by sin.” But sanctification—purification—should look very different for the child than for the enslaver.
Jesus Takes Sides
The biblical witness is clear: Jesus takes sides. Jesus is willing to declare both “Blessed are the poor” and “woe to the rich.” The Magnificat declares that God “has cast down rulers from their thrones and exalted those who are lowly, filled the hungry with good things and sent the rich away empty.” The prophets consistently show God’s anger at those who “grind the face of the poor” while offering protection to the vulnerable.Yes, there’s absolutely universality to God’s liberative work—God is working for the liberation of all people. But that requires side-taking to be just. If God’s goal is the liberation of all, then removing rulers from power and wealth from the wealthy is actually their liberation too. As the church fathers said, there are no such thing as riches honestly gotten. Freeing the oppressor from their role as oppressor is ultimately for their good, even if it feels painful as they’re cast from their thrones.This is why total depravity theology can be so dangerous when applied to social justice. It neuters the possibility of conversations about race or gender by insisting that white people and racialized minorities are equally guilty for racism, that men and women bear equal responsibility for patriarchy. It flattens power dynamics in ways that protect the status quo.When someone says “we’re all equally sinful,” it can serve as a shut-down for calls for systemic change. But that’s not what the gospel demands.
Raising Children Who Know Their Beauty
I think about that eight-year-old version of myself, frantically confessing sins before bed, and I want something different for my children. We should raise children with an inherent belief in their beauty and goodness. Not because they’re incapable of wrongdoing (hardly), but because they’re made in the image of God and God desires to be close to them.God doesn’t see us as so awful that God had to turn away from us. The incarnation is God choosing to get closer, not farther. When Jesus encounters children in the Gospels, he doesn’t see “vipers in diapers”—he sees the Kingdom of God. He says we must become like children to enter that kingdom.This doesn’t mean children don’t need guidance, boundaries, or formation. But it means we start with their inherent dignity rather than their supposed corruption. We teach them about sin as a power that affects all creation—including them—but not as their fundamental identity.
A Theology for Transformation
I’m still working through some of this. I want to maintain the relationship between creator and created. I don’t believe humanity is capable of its own salvation—God is the primary mover in the universe, moving us toward shalom. But I also believe we’re capable of participating in that work of transformation.We can work toward a more just society because we’re made in God’s image and empowered by God’s Spirit. We can reject systems of oppression because we’ve been liberated from the cosmic powers of Sin and Death. We can hold people accountable for harm while still believing in their capacity for repentance and restoration.Total depravity theology tells us we’re fundamentally broken and need to settle for charity as a band-aid. But what if we’re fundamentally dependent creatures designed for relationship with God and each other? What if the brokenness we experience comes from systems and powers that have been defeated, not from some intrinsic corruption within ourselves?That eight-year-old lying in bed, scraping his soul clean—he wasn’t experiencing healthy spiritual formation. He was living under a theology that had turned God into a cosmic accountant keeping track of infractions. But the God Jesus reveals isn’t interested in our misery or our terror. God is interested in our flourishing, our liberation, our becoming who we were always meant to be. We can do better than total depravity. We can embrace total dependence while refusing to flatten moral responsibility. We can recognize our need for God without believing terrible things about ourselves or our children. And we can work for the transformation of the world because that’s exactly what God is already doing.Living this means raising children who know they’re beloved. It means taking sides with the oppressed. It means believing that a more just society is possible because God is already working to make it so. The question isn’t whether we’re fundamentally good or evil—the question is whether we’ll participate in God’s work of liberation or resist it.

What Is Our Lens?

September 15th, 2025

How do we learn to see and appreciate through eyes of love?  
—Brian McLaren and Carmen Acevedo Butcher, Learning How to See   

In thLearning How to See podcast, Brian McLaren describes some of the lenses that keep us from seeing the world clearly:  

Any of us who wear glasses know the experience of being in the optometrist’s office. You sit behind a machine where the optometrist gradually adjusts a series of lenses to help you get the right prescription to correct faulty vision. There’s a click and the doctor says, “Is that clearer now?” Click again. “Is that clearer or less clear?” Click again. “How about now?”…  

Some lenses help us see more clearly, others less clearly. Let me mention three lenses that make our seeing worse. One is the lens of authoritarianism. Through the lens of authoritarianism, we look at every person and judge them based on whether they share our allegiance against that common enemy, and allegiance to a dictator or a strongman. Authoritarianism always reduces our sight. Another lens is the lens of scapegoating, where we feel better about ourselves by uniting ourselves and projecting our aggression and shame on some other group of people, making them into an enemy. Scapegoating reduces the clarity of our vision, and so does supremacy, whether it’s based on race, religion, party, ideology, or nation. People spend billions of dollars to change the way we see each other through advertising, politics, propaganda, and the algorithms on social media. We all face the constant struggle of having our vision reduced by authoritarianism, scapegoating, supremacy, and no doubt, other bad lenses as well. [1]  

When asked about the lens through which she chooses to see the world, Quaker songwriter Carrie Newcomer shares her practice of seeing with the eyes of love: 

My life as a songwriter and a poet has asked me to consider how I look at the world on a daily, moment-to-moment kind of way…. Our first job is to pay attention and then to take in what we see with a certain kind of spirit and for me, a certain kind of love. I think it’s a practice and the more you practice it, the more you see; the more you see, the more you see with love…. 

The big things I love: I love my husband. I love my daughter. I love justice. I love mercy…. I love so many big things, but my life is also filled every day with all these glorious little loves…. There can be great meaning and great love in small things. I love blueberries and I love the smell of lilacs and I love how little kids hold each other’s hands when they go across the street….  

In looking at the small moment and the small thing through love, it’s not always completely joyous…. You take it all. When you decide I’m going to be here, I’m going to be present, and I’m going to be present with love, you take it all. [2] 

A Choice for Love

My children, I will be with you only a little while longer. I’m giving you a new commandment so you’ll know where I am, and who I am: You must love one another.  
—John 13:33–35, paraphrased by Richard Rohr 

Father Richard Rohr speaks on Jesus’ command to love one another in John’s Gospel: 

Sister and brothers, the energy with which we do things matters. To be in love is to be standing in a different space. Love is not only what we do; it’s how we do it. When we stand in the state of love that Jesus offers, we live inside of a different energy. For those moments, we’re not entirely self-preoccupied. We try to care for the world. We’re able to say, “I have one life and when I leave here, I want to make sure this world is a little better because I was here.” What might happen if we woke up each day with this intention: “How can my existence on this earth increase the quality of life on this planet?” 

Jesus says, “I’ll be with you only a little while longer, so I’m going to leave a sign that I’m still here. I’m going to reveal myself in the presence of loving people” (John 13:33–35, Richard’s paraphrase). That’s the only way anyone can know God. If we’ve never let anyone love us, and if we’ve never let love flow through us—gratuitously, generously, undeservedly—toward others, then we can’t possibly know who God is. God is just a theory or abstraction. If “God is love” (1 John 4:8) then those who live in love, live in God, and know God experientially. There’s no other way we can know who God is—or who we truly are—but to love and be loved. Take that as an absolute! 

Love is not something we decide to do now and then. Love is who we are!  Our basic, foundational existence—created in the image of the Trinity—is love. Remember, Trinity is saying that God is not an isolated divine being. God is a quality of relationship itself, an event of communion, an infinite flow of outpouring. God is an action more than a substance, to put it succinctly. 

Love, like forgiveness, is a decision. It’s a decision in our minds and in our hearts. And we’d better make it early in the day, because once we’re a few hours into low-level resentment, anger, or disappointment, it’s too late. When we’re not choosing love, we’ll use any excuse to be unhappy or irritated. We’re already unhappy, and then something gives us an excuse to externalize it. The exact object for our unhappiness is actually arbitrary. Unhappiness just needs an object—as do happiness and love. We have to recognize ahead of time when we’re not living in love. This is surely why a morning prayer or practice is so important—to allow us to choose to love each and every day. 

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Friday Five from John Chaffee

Hello Friends!A happy thing happened this past week: I discovered a small group of about 25 men who will be using my most recent book, The Way of Holy Foolishness, as their quarterly reading selection. The book was released roughly a year ago, and I put considerable effort into making it as good as possible, specifically for small groups to read together.  Some might call that a failure that it took a year to be noticed, but I was honestly quite happy to find out that it will be read at all. Here is the thing: We can each put as much energy and hope as we can into a project, but at the end of the day, we must let go of any attachment to how it is received.  There have been days when I’ve beaten myself up because the projects I’m working on don’t become best-sellers, and that in itself is causing me to do a lot of reflection on my own ego and need for validation. But then I met up with an old professor of mine, a professor whom I looked up to since taking his classes in college nearly 20 years ago…  He said that most days, when he is in the right frame of mind, he prays, “Lord, just let me help people today.” He said that prayer has helped him along throughout the years, and you know what?  He said that God answered that prayer many times over.  And, if I am being honest, that prayer is something I have said every day this week when alone, and it has given me a good jolt of extra energy for several things. So keep pressing on.  Try to help people around you.  Don’t worry so much about the outcomes, and instead fall in love with the process of simply helping others. As always, thank you for reading!
1.”Christianity is an entirely new way of being human.”- Maximus the Confessor, 6th Century Syrian Monk

Earlier in the week, I had a meet-up with an interesting church worker.  Over Boba Tea, we chatted about education and how the Church could do a better job of it.One thing that we both agreed upon is that, in our experience, churches tend to teach the basics of the faith without providing people with much exposure to the rest of the tradition.  By this, I mean that very rarely will you hear a church quote someone from outside their own denomination, or rarely from before their (Protestant) denomination was established.We both imagined what it could be like if churches took it as their responsibility to teach people “the new way to be human,” which reminded me of this quote from Maximus the Confessor.
Maximus was a monk and theologian who sought to develop the implications of the Chalcedonian Creed fully.  As a result, many of his writings are refreshing because they are grounded in the harmonious interplay of humanity and divinity, rather than being at odds.“The entirely new way of being human” that Maximus writes about is in full solidarity with Ephesians, which speaks of Jesus coming to create a “new humanity” full of love and virtue.

2.”It is no small pity, and should cause us no little shame, that, through our own fault, we do not understand ourselves, or know who we are.”- Teresa of Avila, 16th Century Carmelite Nun

I am in the midst of another re-read of Teresa of Avila’s Interior Castle.  It is likely my favorite piece of Christian mysticism ever written, with a very close follow by St. John of the Cross’ poetry, and The Flowing Light of the Godhead by Mechthilde of Magdeburg.It might be my 5th or 6th re-read, and this time I am using a blue highlighter.  Each time I reread a text, I use a different color highlighter to mark what stood out to me differently this time.  Fascinatingly enough, the quote above has been underlined, starred, and highlighted multiple times, which means the wisdom of the quote is timeless.

3.”The task of prophetic ministry is to nurture, nourish, and evoke a consciousness and perception alternative to the consciousness and perception of the dominant culture around us.”- Walter Brueggemann, Old Testament Scholar

It has been a tumultuous week in the news.  The Epstein file scandal seems to be implicating the current president, the National Guard is being deployed to historically more black cities, Charlie Kirk was assassinated, children are dying in Gaza, the Russian invasion of Ukraine continues, and more.Watching the news may be an addiction for some, something to avoid for others, and a civic or even spiritual duty for others to stay up to date with.  I find myself looking at the news less often than I used to, but consciously turning to it out of some form of spiritual obligation.For the most part, I think people understand the Old Testament prophets as people who (1) gave cranky foretellings of destruction and (2) occasionally said things that point toward Jesus.Walter Brueggemann’s work helped me understand that the role of the Old Testament prophet was twofold: to provide prophetic critique of the current ordering of the world, and to offer hopeful imagination for how the world might be if it followed the principles of Yahweh.This invariably means prophets name with surgical precision to the abuse of power by political and religious authorities, exposing their hypocrisy, and firmly stating that if the current order does not change, then economic collapse will occur.  It then offers an imaginative interpretation of what a better future might look like.
Here’s the thing: the abusive leadership of today benefits from you and me not believing a different world is possible.  They might even go so far as to say that the current ordering that they are protecting or trying to make happen is what God wants to have happen, and thereby hijack people’s piety for the sake of their own gain.It is for this reason that prophets rarely come from the inner circle of the political or religious leadership.  Prophets exist on the fringes.  This means that if we want to find the prophetic voices that give prophetic critique and hopeful imagination, we must look to the bottom or the edges of society.

4.”We are all just walking each other home.”- Ram Dass, Psychologist and Author on Spirituality

This one speaks for itself.

5.”If we want to grow as teachers — we must do something alien to academic culture: we must talk to each other about our inner lives — risky stuff in a profession that fears the personal and seeks safety in the technical, the distant, the abstract.”- Parker Palmer, Founder of the Center for Courage and Renewal

Both of my parents were educators.My Mom was a professor of literacy at the graduate level after years of working in elementary, and my Dad was a middle school teacher who also taught at the auctioneering school my Grandfather helped found.As a result, education is very close to my heart.  I have crafted a life in which most of my endeavors are educational, even though they are not all in the classroom.To be an educator is far more than simply passing on information; it is about the overall formation of the student, and ideally, through the humanity of the student encountering the humanity of the educator.  It is at that precise moment that education shifts to being vulnerable mentoring.The world is not starved for more information; it is starved for incarnated wisdom and love.

From Domination to Communion

September 12th, 2025

Calling for Good Power

Friday, September 12, 2025

Richard Rohr encourages us to bring our contemplative minds to the question of power and act according to the gospel:  

Without the nondual mind, it’s almost impossible for us to find another way of doing politics. Grounding social action in contemplative consciousness is not a luxury for a few but a cultural necessity. Both the Christian religion and American psyche need deep cleansing and healing from our many unhealed wounds. Only a contemplative mind can hold our fear, confusion, vulnerability, and anger and guide us toward love. 

Contemplative Christians can model a way of building a collaborative, compassionate politics. I suggest we start by reclaiming the wisdom of Trinity, a circle dance of mutuality and communion. Humans—especially the powerful, the wealthy, and supporters of the patriarchal system—are more comfortable with a divine monarch at the top of pyramidal reality. So Christians made Jesus into a distant, imperial God rather than a living member of divine-human relationship. 

Spiritual power is more circular or spiral, and not so much hierarchical. It’s shared and shareable. God’s Spirit is planted within each of us and operating as each of us (see Romans 5:5)! The Trinity shows that God’s power is not domination, threat, or coercion. All divine power is shared power and the letting go of autonomous power. 

There’s no seeking of power over in the Trinity, but only power with—giving away and humbly receiving. This should have changed all Christian relationships: in churches, marriage, culture, and even international relations. Isaiah tried to teach such servanthood to Israel in the classic four “servant songs.” [1] But Hebrew history preceded what Christianity repeated: both traditions preferred kings, wars, and empires instead of suffering servanthood or leveling love. 

Since this is so ingrained in our psyche, we must work hard to dismantle systems of domination. I emphatically state, together with my fellow Christian elders and leaders: 

We believe our elected officials are called to public service, not public tyranny, so we must protect the limits, checks, and balances of democracy and encourage humility and civility on the part of elected officials…. 

We reject any moves toward autocratic political leadership and authoritarian rule…. Disrespect for the rule of law, not recognizing the equal importance of our three branches of government, and replacing civility with dehumanizing hostility toward opponents are of great concern to us. Neglecting the ethic of public service and accountability, in favor of personal recognition and gain often characterized by offensive arrogance, are not just political issues for us. They raise deeper concerns about political idolatry, accompanied by false and unconstitutional notions of authority. [2] 

What if we actually surrendered to the inner Trinitarian flow and let it be our primary teacher? Our view of politics and authority would utterly change. We already have all the power (dynamis) we need both within us and between us—in fact, Jesus assures us that we are already “clothed” in it “from on high” (see Luke 24:49)! 

______________________________________________

Sarah Young Jesus Calling

Rejoice in Me always! No matter what is going on, you can rejoice in your Love-relationship with Me. This is the secret of being content in all circumstances. So many people dream of the day when they will finally be happy: when they are out of debt, when their children are out of trouble; when they have more leisure time, and so on. While they daydream, their moments are trickling into the ground like precious balm spilling wastefully from overturned bottles.
     Fantasizing about future happiness will never bring fulfillment, because fantasy is unreality. Even though I am invisible, I am far more Real than the world you see around you
. My reality is eternal and unchanging. Bring your moments to Me, and I will fill them with vibrant Joy. Now is the time to rejoice in My Presence!

RELATED BIBLE VERSES:

Philippians 4:4 (NLT)
4 Always be full of joy in the Lord. I say it again—rejoice!

Additional insight regarding Philippians 4:4: It seems strange that a man in prison would be telling a church to rejoice. But Paul’s attitude teaches us an important lesson: Our inner attitudes do not have to reflect our outward circumstances. Paul was full of joy because he knew that no matter what happened to him, Jesus Christ was with him. Several times in this letter Paul urged the Philippians to be joyful, probably because they needed to hear this. It’s easy to get discouraged about unpleasant circumstances or take unimportant events too seriously. If you haven’t been joyful lately, you may not be looking at life from the right perspective.

Philippians 4:12 (NLT)
12 I know how to live on almost nothing or with everything. I have learned the secret of living in every situation, whether it is with a full stomach or empty, with plenty or little.

Additional insight regarding Philippians 4:12: Paul could get along happily because he could see life from God’s point of view. He focused on what he was supposed to do, not what he felt he should have. Paul had his priorities straight, and he was grateful for everything God had given him. Paul had detached himself from the nonessentials so that he could concentrate on the eternal. Often the desire for more or better possessions is really a longing to fill an empty space in a person’s life. To what are you drawn when you feel empty inside? How can you find true contentment? The answer lies in your perspective, your priorities, and your source of power.

Psalm 102:27 (NLT)
27 But you are always the same;
    you will live forever.

Additional insight regarding Psalm 102:27: God our creator is eternally with us and will keep all his promises, even though we may feel alone. The world will perish, but God will remain. Hebrews 1:10-12 quotes these verses to show that Jesus Christ, God’s Son, was also present and active at the creation of the world.

From Domination to Communion

September 11th, 2025

Serpent Wisdom, Dove Power

Thursday, September 11, 2025

Jesus instructed, “I am sending you out like sheep into the midst of wolves, so be wise as serpents and innocent as doves.” —Matthew 10:16 

Faith-based organizer Rev. Dr. Alexia Salvatierra reflects on Jesus’ teaching in Scripture about wielding power: 

In Matthew 10:16, Jesus calls his disciples to be wise as serpents and innocent as doves. Serpent power is evident and measurable—it is the power of force, wealth, social influence and numbers. There is nothing wrong with the use of serpent power with integrity…. However, if all we use is serpent power, we have lost our unique call and contribution—the capacity to embody the power of the dove….   

When we take dove power seriously, we take seriously the best in people, the reality of the image of God in each of us and the transforming work of the Holy Spirit. We know that power is manifested every day in our communities in a multitude of ways. Besides the serpent powers of position, physical force, money and numbers, we believe in the power of prayer. We believe in the power of truth and the power of love. We believe that there are contexts and moments in which moral authority is real, tangible and effective.  

Salvatierra tells a story revealing Bishop Desmond Tutu’s “dovelike” power: 

Bishop Desmond Tutu of South Africa was threatened by the government to stop speaking out against apartheid. On one Easter morning soldiers were sent to his church. They lined the walls of the sanctuary holding loaded rifles. The congregation was frightened that Bishop Tutu would speak against apartheid and that the soldiers would start shooting. They were also frightened that he would not speak—for then the regime would have effectively won.   

Bishop Tutu began bouncing on his heels and laughing, laughing uproariously, laughing like a child. The laughter was contagious. Soon, everyone was laughing, even some of the soldiers…. Bishop Tutu went on to preach against apartheid and he was not shot.   

Bishop Tutu did not have the power of force…. He did not have the power of wealth…. He did not have the power of numbers…. In this instance Bishop Tutu did not have serpent power; his was the power of the dove, residing in his faith, hope and love. Tutu’s faith gave him the capacity for joy in all circumstances. His faith in the coming kingdom of God brought the experience of the future into the present, making it real for his audience. He did not fear for the future; he awaited it expectantly and called his listeners into it. This lack of fear allowed him to look past the guns, see the boys holding the guns, and love them. His love, faith and hope had real-world power….    

The apparent barriers to action rarely stand up to dove power. When people are reminded of the strength of their faith, their fear subsides. And when they are invited to lean into their faith, they are emboldened by God’s provision.  

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Sarah Young

I am always available to you. Once you have trusted Me as your Savior, I never distance Myself from you. Sometimes you may feel distant from Me. Recognize that as feeling; do not confuse it with reality. The Bible is full of My Promises to be with you always. As I assured Jacob, when he was journeying away from home into unknown places, I am with you and will watch over you wherever you go. My last recorded promise to My followers was: Surely I am with you always, to the very end of the age. Let these assurances of My continual Presence fill you with Joy and Peace. No matter what you may lose in this life, you can never lose your relationship with Me.

RELATED BIBLE SCRIPTURE:
Isaiah 54:10 (NLT)
10 For the mountains may move
    and the hills disappear,
but even then my faithful love for you will remain.
    My covenant of blessing will never be broken,”
    says the Lord, who has mercy on you.

Additional insight regarding Isaiah 54:10: God made a covenant with Noah in Genesis 9:8-17 that has never been broken.

Genesis 28:15 (NLT)
15 What’s more, I am with you, and I will protect you wherever you go. One day I will bring you back to this land. I will not leave you until I have finished giving you everything I have promised you.”

Additional insight regarding Genesis 28:10-15: God’s covenant promise to Abraham and Isaac was offered to Jacob as well. But it was not enough to be Abraham’s grandson; Jacob has to establish his own personal relationship with God. God has no grandchildren; each person must have a personal relationship with him. It is not enough to hear wonderful stories about Christians in your family. You need to become part of the story yourself (see Galatians 3:6-7 – “6 In the same way, “Abraham believed God, and God counted him as righteous because of his faith.” 7 The real children of Abraham, then, are those who put their faith in God.).

Matthew 28:20 (NLT)
20 Teach these new disciples to obey all the commands I have given you. And be sure of this: I am with you always, even to the end of the age.”

Additional insight regarding Matthew 28:20: How is Jesus “with” us? Jesus was with the disciples physically until he ascended into Heaven and then spiritually through the Holy Spirit (Acts 1:4). The Holy Spirit would be Jesus’ presence that would never leave them (John 14:26 – “But when the Father sends the Advocate as my representative—that is, the Holy Spirit—he will teach you everything and will remind you of everything I have told you.”). Jesus continues to be with us today through his Spirit.

September 10th, 2025

The Empire’s Power

Brian McLaren reflects on the different understandings of power held by the early Jesus movement and the Roman Empire: 

The historical reality of Christian empire, like Christian anti-Semitism, is bathed in irony. Jesus was an oppressed brown Palestinian Jew, living in a Middle Eastern nation that was occupied by a European empire centered in Rome. Jesus challenged the empire of Rome by proclaiming an alternative empire, the empire of God. The similarity of the terms highlighted the radical contrasts between the two empires:  

Rome’s empire was violent. God’s empire was nonviolent. 

Rome’s empire was characterized by domination. God’s empire was characterized by service and liberation. 

Rome’s empire was preoccupied with money. God’s empire was preoccupied with generosity and was deeply suspicious of money. 

Rome’s empire was fueled by the love of power. God’s empire was fueled by the power of love. 

Rome’s empire created a domination pyramid that put a powerful and violent man on the top, with chains of command and submission that put everyone else in their place beneath the supreme leader. God’s empire created a network of solidarity and mutuality that turned conventional pyramids upside down and gave “the last, the least, and the lost” the honored place at the table.  

Not surprisingly, the Roman Empire saw Jesus and his nonviolent movement as a threat to their violent regime, so they had him tortured and publicly executed as a matter of standard procedure. By pinning a naked human being to wood … the empire showed its own absolute dominance and its victim’s absolute defeat. The message was clear: Jesus’ message of truth and love meant nothing in the face of the empire’s crushing power and domination….  

Echoing its founder’s nonviolence, the Christian faith initially grew as a nonviolent spiritual movement of counter-imperial values. It promoted love, not war. Its primal creed elevated solidarity, not oppression and exclusion: “For in Christ Jesus you are all children of God through faith. As many of you as were baptized into Christ have clothed yourselves with Christ. There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus” (Galatians 3:26–28). The early Christians elevated the equality of friendship rather than the supremacy of hierarchy (John 15:15; 3 John 14, 15). Because of their counter-imperial posture, including their refusal to be soldiers in the Roman army or to participate in the imperial cult that proclaimed the divinity of the emperor, they were often mocked, distrusted as unpatriotic, and persecuted. 

McLaren confronts what Christianity has lost in its embrace of the power of empire: 

Since Constantine, Christianity has repeatedly claimed a legitimate right to do violence to its members [and others] to protect its interests and conserve its supremacy. It has sought far-reaching and sometimes almost limitless control over the behavior and minds of its subjects. At times, it has behaved like a totalitarian power, suppressing dissent and claiming divine and absolute authority, capable of absolute corruption. 

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When Rome Wears the Skin of Christianity

Jesus didn’t come to make Rome nicer. It came to make Rome obsolete. The fact that Rome is back, wearing Jesus’ name tag, should enrage every single one of us.

By Anthony Parrott • 10 Sept 2025 
 
 See if you recognize this political movement I’ve been reading about. Their core beliefs are pretty straightforward:
The poor deserve what they get. If people are struggling financially, it’s because of their own bad decisions, laziness, or moral failures. Helping them just enables their weakness.
Immigrants and foreigners are inherently dangerous to our way of life. They bring crime, disease, and foreign ideas that corrupt our pure culture. The wise response is to keep them out or, at minimum, keep them in their proper place.
Empathy is actually weakness. Feeling sorry for people’s suffering makes you soft and clouds your judgment. A strong leader doesn’t get distracted by bleeding hearts—they make the hard decisions that weak people can’t stomach.
The sick and disabled are burdens on society. Resources spent caring for them could be better used on productive citizens. While we shouldn’t be cruel, we also shouldn’t pretend they contribute much value.
Social programs create dependency and undermine personal responsibility. True charity comes from individuals, not governments.
Public welfare corrupts both the giver and receiver.The lower classes need to know their place.
Society works best when everyone accepts their natural station. Equality is a dangerous fiction that leads to chaos.
Traditional values and cultural purity must be protected at all costs. Mixing with outsiders or accepting foreign ways weakens the community and threatens everything our ancestors built.

Oh and I should mention this political movement existed two thousand years ago. I’m talking about Rome.The empire that crucified Jesus for being a threat to exactly these values. What’s awful is I very well could have been describing large swaths of American Christianity in 2025, and you wouldn’t have blinked. The fact that you probably nodded along, thinking “Yeah, sounds about right for the MAGA, Christian Nationalist crowd,” tells us everything we need to know about how far we’ve fallen.

Because Christianity was supposed to be the radical opposite of all this. When Jesus showed up, he wasn’t trying to tweak Roman values—he was (non-violently) obliterating them. The idea that you should help the poor, care for the sick, welcome the stranger, treat slaves as equals, show empathy to the suffering? This was revolutionary. This was new. This was dangerous enough to get you killed.

Roman philosophy said the poor deserved their poverty.Jesus said, “Blessed are the poor.”Rome said foreigners were threats.Jesus said, “Welcome the stranger.”Rome said empathy was weakness.Jesus wept.

And now we have a form of Christianity that has hollowed out the gospel, scooped out its heart and soul and blood, and put on its husk like some demonic skinwalker. It calls empathy sin. It blames the poor for poverty. It treats immigrants like invaders.

It abandons the sick and disabled as burdens. It opposes the very social programs that early Christians pioneered.

The early Christians didn’t merely practice individual charity—they revolutionized civic life. Basil of Caesarea built the first hospital. Fourth-century Christians created systematic welfare programs within each polis. They understood that following Jesus meant transforming not just hearts, but systems.

For modern Christians to oppose welfare, public healthcare, education, immigration, international aid, and care for refugees is to abandon the faith our ancestors died for. This betrays our tradition. It’s choosing Caesar over Christ, Rome over the kingdom of God.

When Rome looked at a suffering person, they saw someone getting what they deserved. When Jesus looked at suffering people, he saw the image of God being crushed by systems that needed to be transformed.We know which side built hospitals. We know which side fed the hungry. We know which side welcomed the stranger.

And we know which side is currently wearing Christianity’s skin while serving Rome’s spirit. Are we awake enough to tell the difference? Because if we can’t distinguish between the empire that killed Jesus and the movement that follows him, we’re well and truly lost.

Jesus didn’t come to make Rome nicer. It came to make Rome obsolete. The fact that Rome is back, wearing Jesus’ name tag, should enrage every single one of us.

Not the Greatest but the Least

September 9th, 2025

For everyone will be salted with fire. Salt is good; but if salt has lost its saltiness, how can you season it? Have salt in yourselves and be at peace with one another.  
—Mark 9:49–50 

Australian theologian Sally Douglas considers Jesus’ teachings about power:   

In Mark 9, we hear about an argument between Jesus’ male disciples. They have been disputing amongst themselves which one of them is the most important (Mark 9:33–34). The author of Mark makes it very clear that they really haven’t been listening to Jesus’ words for some time…. 

Jesus responds to their power plays by drawing their attention to a child. Jesus brings the child to the centre, a little one, considered entirely unimportant in the patriarchal and hierarchical worldview of the Common Era. Jesus then goes on to proclaim the unthinkable:  

Whoever welcomes one such child in my name welcomes me, and whoever welcomes me welcomes not only me but the one who sent me (Mark 9:37).   

Here Jesus is effectively saying, “Look, the one you think of as the least important, is where you will find me and where you will find God. Get your heads checked.”…  

In response to the male disciples jostling for status and privilege, Jesus does not seek to sooth their insecurities but instead, disrupts their understandings of power … in the place they least expect it, with those considered the least important in society. Jesus then goes on to affirm the centrality of honouring the little ones and being at peace with one another. It is here that living in peace is linked with saltiness.  

Jesus connects using our power to honor and protect others with being a transforming presence or “salt” in the world. 

When we keep in mind the context of this whole passage in which the disciples have been jostling for power and Jesus gives stark warnings to those who misuse their power (Mark 9:33–48), we discover a piercing challenge. Here, the gathering together of imagery of being “salted with fire,” ideas of sacrifice and the challenge to live peaceably together, may reflect ideas about being purified and refined for peace. That is, in the process of allowing our lives to become a salty offering, no longer driven by power plays, but instead focused upon honouring and protecting others, especially the “little ones,” our ego-driven agendas are burned away. Like the fighting disciples, this will be a costly process of having our assumptions about power deconstructed, so that we may actually be able to embody God’s peace together…. 

When Jesus communities embody structures in which the last are first and the “little ones” (including children and vulnerable adults) are honoured, safe and included, we become a salty, seasoning gift, sprinkled across our global village. When Christians live in authentic peace, no longer sniping, competing or lording it over one another, we offer a spicy alternative to the dominant models of power in our global village that are commonly shaped by coercion, fear, exclusion, and violence.  

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SEP 9, 2025
Henri Nouwen: Downward Mobility
I first encountered the writings of Henri Nouwen as a college student. It was a season when the American evangelical tradition most shaped my vision of the Christian life. This form of Christianity is a popular blend of biblical principles and entrepreneurial ambition in which ever-increasing influence and impact are celebrated. Nouwen entered my world and quietly dismantled many of the assumptions about faith I had inherited. Nouwen was Dutch, not American, he was a Roman Catholic priest, not an evangelical pastor-preneur, and he spoke about intimacy with God more than impacting the world.Beyond his very unfamiliar way—at least to me—of framing the Christian life, I was inspired by Nouwen’s own story.

Despite his focus on the inner life of the soul, Nouwen lived with deep insecurities and an insatiable need for approval. He struggled with depression and anxiety, and while his drive for significance landed him a professorship at Harvard University, the cost to his health nearly killed him. At the height of his success and influence, Henri Nouwen decided to leave Harvard to become a pastor and caregiver at L’Arche, a home for mentally disabled adults.

By moving from Harvard to L’Arche, Nouwen willingly left everything the world esteems to be counted among those the world ignores. His life of downward mobility not only contradicted the popular American narrative, it also confronted my evangelical assumption that God always calls us to more power and more influence, and never less. It’s appropriate to begin this series with Henri Nouwen’s story because it so obviously parallels Jesus’. The incarnation is also a story of downward mobility, of Jesus exchanging the glories of divinity for the obscurities of humanity, ultimately accepting the indignities of the cross. Henri Nouwen taught me that the way of Jesus is more about what we surrender than what we achieve.

DAILY SCRIPTURE
PHILIPPIANS 2:1–11
2 CORINTHIANS 8:8–9
LUKE 18:18-30


WEEKLY PRAYER
Søren Kierkegaard (1813–1855)
O Lord Jesus Christ, I long to live in your presence, to see your human form and to watch you walking on earth. I do not want to see you through the darkened glass of tradition, nor through the eyes of today’s values and prejudices. I want to see you as you were, as you are, and as you always will be. I want to see you as an offense to human pride, as a man of humility, walking amongst the lowliest of men, and yet as the savior and redeemer of the human race. Amen.

September 8th, 2025

Positive Power Dynamics

Richard Rohr explores the ways we have used our God-given power for good and ill:  

Despite the many abuses of power documented throughout history, power itself cannot be inherently bad. In the New Testament, the Holy Spirit is described as dynamis, which means power (Acts 10:38; 1 Corinthians 2:4–5). Jesus tells his disciples before his Ascension that “You will receive power when the Holy Spirit comes upon you. Then you will be my witnesses … to the very ends of the Earth” (Acts 1:8). 

Sustained contact with the Holy Spirit, our Inner Source, allows us to become living icons of true, humble, and confident power. We no longer need to seek “power over” others, because we have discovered the “power within” and know it is a dignity shared with all of life. This is ultimately what it means to be a well-grounded person. 

Paul states the divine strategy well in Romans 8:16: “God’s Spirit and our spirit bear common witness that we are indeed children of God.” The goal is a shared knowing and a common power, which is initiated and given from God’s side, as we see dramatized in the Pentecost event (Acts 2:1–13). To span the infinite gap between the divine and the human, God’s agenda is to plant a little bit of God, the Holy Spirit, right inside of us (John 14:16–17; Romans 8:9, 11; 1 Corinthians 3:16). Yet, as many have said, the Holy Spirit is still the “lost” or undiscovered person of the Trinity. If we have not made contact with our true power, the Indwelling Spirit, we will seek power in all the wrong places. 

I want to repeat that power, in and of itself, is not bad. It simply needs to be redefined as something more than domination. If the Holy Spirit is power, then power has to be good, loving, and empowering, not something that is the result of ambition or greed. In fact, a truly spiritual, whole and holy individual, is a very powerful person. If we don’t name the good meaning of power, we will be content with the bad, or we will avoid claiming our own powerful vocations. What is needed, Martin Luther King Jr. wrote, “is a realization that power without love is reckless and abusive and that love without power is sentimental and anemic. Power at its best is love implementing the demands of justice.” [1] 

King further wrote,  

If we want to turn over a new leaf and really set a new humanity afoot, we must begin to turn humankind away from the long and desolate night of violence. May it not be that the new humanity the world needs is the nonviolent human?… This not only will make us new people but will give us a new kind of power…. It will be power infused with love and justice, that will change dark yesterdays into bright tomorrows, and lift us from the fatigue of despair to the buoyancy of hope.

Power Within

It is precisely the parts of the body that seem to be the weakest which are the indispensable ones.
 —1 Corinthians 12:22 

How ingeniously you get around the commandment of God in order to preserve your own traditions! 
—Mark 7:9 

Father Richard Rohr examines different ways of understanding and using power: 

The epigraphs above are two subtle scriptures that I hope illustrate both good power and bad power. In the first, Paul encourages his community to protect and honor those without power. In the second, Jesus critiques the religious leaders for misusing tradition to enhance their own power. 

If we watch the news, work on a committee, or observe some marriages, we see that issues of power have not been well-addressed by most people. When we haven’t experienced or don’t trust our God-given “power within,” we are either afraid of power or we exert too much of it over others. Enduring structures of “power over,” like patriarchy, white supremacy, and unfettered capitalism, have limited most individuals’ power for so long that it’s difficult to imagine another way. Only very gradually does human consciousness come to a selfless use of power, the sharing of power, or even a benevolent use of power—in church, politics, or families. 

Good power is revealed in what Ken Wilber calls “growth hierarchies,” [1] which are needed to protect children, the poor, the entire natural world, and all those without power. Bad power consists of “domination hierarchies” in which power is used merely to protect, maintain, and promote oneself and one’s group at the expense of others. Hierarchies in and of themselves are not inherently bad, but they are very dangerous for ourselves and others if we have not done our spiritual work. Martin Luther King Jr. defined power simply as “the ability to achieve purpose” and insisted that it be used towards the growth of love and justice. He wrote, “It is the strength required to bring about social, political or economic changes. In this sense power is not only desirable but necessary in order to implement the demands of love and justice.” [2] 

A prime idea of the Bible, from Genesis to Revelation, is its very straightforward critique of misuses of power. From the very beginning, the Bible undercuts the power of domination and teaches us another kind of power: powerlessness itself. God is able to use unlikely figures who in one way or another are always inept, unprepared, and incapable—powerless in some way. In the Bible, the bottom, the edge, or the outside is the privileged spiritual position. This is why biblical revelation is revolutionary and even subversive. The so-called “little ones” (Matthew 18:6) or the “poor in spirit” (Matthew 5:3), as Jesus calls them, are the only teachable and “growable” ones according to him. Powerlessness seems to be God’s starting place, as in Twelve-Step programs. Until we admit that “we are powerless,” Real Power will not be recognized, accepted, or even sought.  

PARROTT.INKJames, Paul, Works and Faith When Faith and Works Stop Fighting: What James and Paul Actually Agree On. By Anthony Parrott • 8 Sept 2025

 I have faith that my plant will grow. Therefore I work by watering it.
 
 In an undergrad discipleship class, my classmate Sarah wrinkled her nose at our professor’s assignment. We were supposed to read Richard Foster’s Celebration of Discipline and pick a spiritual discipline to practice.”I don’t like this,” Sarah announced. “Spiritual disciplines feel too much like works. It’s too legalistic.”

I remember staring at her. The disciplines we were talking about were thinks like prayer, fasting, meditation on Scripture—practices that have shaped Christian formation for two millennia. But Sarah had been so thoroughly trained in the Protestant fear of “works” that anything requiring effort or intentionality felt dangerous. As if any sort of works was opposed to being a Christian.Which is sort of preposterous when you think about it.

But this is what happens when we create a false war between James and Paul, between faith and works. This past week, reading James 2 for the lectionary, I was struck again by how we’ve misunderstood this relationship. “Saved by faith alone” has been turned into theological rallying point that actually prevents the very transformation it’s supposed to protect.

The False War Between James and Paul
Some folks love to pit James and Paul against each other. James says, “Faith without works is dead” (James 2:26). Paul says we’re saved “by grace through faith, not by works” (Ephesians 2:8-9). And then everyone picks sides…and let the gladiators begin!But this misreading misses what both apostles are actually doing.Paul had to work constantly to correct the idea that works (or misreadings of the Law) are what grant salvation. Paul’s emphasis is on the faithfulness of Christ, which provides salvation to all in order for us to accomplish good works. And that’s obviously the case—Paul cares about good works or else he wouldn’t bother writing his angry letters otherwise!

James seems to be correcting probably a misreading of Paul or Paul’s proteges that says, “Well, I have faith and that’s all I need.” No, James argues, the way that you know faith is working is by the production of good works. Otherwise, something has gone terribly wrong.Look at James 2:22: “You see that faith was working with his works, and as a result of the works, faith was perfected.” This is in perfect harmony with Paul’s writing in Ephesians 2:8, 10: “For by grace you have been saved through faith…created in Christ Jesus for good works, which God prepared beforehand.”

They’re not contradicting each other. They’re addressing different errors and working in harmony.The Translation ProblemWhat’s infuriating is that our English Bible translations have been shaped by Protestant anxiety about works in ways that actually distort what Scripture says.New Testament scholar Scot McKnight has documented how the NIV systematically avoids translating the Greek word ergon as “works” when it’s something positive Christians should do.When ergon means seems to imply legalism, the NIV uses “works.” But when it’s something Christians are supposed to do, the translators choose “deeds” or “actions” or some other substitute. Look at James 2 (the “faith without ‘works’ is dead’ chapter). The NIV translates ergon as “deeds” six times in this chapter alone. “Show me your faith without deeds.” “Faith without deeds is dead.” But the Greek word is the same one Paul uses in Ephesians 2:9—ergon. Works.

This is theological bias shaping how we read Scripture, creating a nervousness around the very concept of works that I believe both James and Paul would find baffling.

The Deadly Downstream Effects.
This fear of works has created some truly awful theology. You can watch it play out in churches that can obsess over legalistic issues like sexual purity and swearing while completely ignoring racism, nationalism, and economic injustice. There’s this complicated relationship in Christianity where you can have both very legalistic systems that demand conformity to group norms—what you wear, whether you’re allowed to swear, your sex life—and yet that same legalism is completely unwilling to deal with deeper issues like racism and sexism.

It has been claimed that progressive Christians don’t care at all about sin. But that’s not true; we care deeply about sin. For instance, we think the President’s felonies and authoritarianism and racism are deeply odious. We think the nation’s sins of colonialism, sexism, and environmental injustice are terrible. But we care about sin defined as things that cause harm rather than just adherence to group norms.

Conservative churches can be guilty of using “faith alone” as a way to avoid justice work entirely. “It’s not up to us to make the world better,” they’ll say. “Only God can do that at the second coming.” It’s an abdication from the responsibility that God has given us to care about the world, to care about the poor and the marginalized.There was a school shooting last week. The inevitable conservative response is “thoughts and prayers.” But thoughts and prayers that aren’t matched with action are dead, as James would say. If somebody comes up to you hungry and you say, “Be blessed, have food,” and you don’t do anything for them, that faith is dead.We can’t just pray for justice. We have to work for justice. As the proverb goes: when you pray, move your feet.

Breaking the False Binary.
This whole mess is a false binary has been erected that neither James nor Paul would recognize. Faith and works must work together.The anxiety is always going to be new forms of legalism. The left gets accused of purity tests, of kicking people out for doing the wrong thing. And I’ll admit that’s a real concern. In a hundred years, the progressive movement in Christianity will likely swing the other direction and become just as legalistic. We always have to be awake to not just recreating the systems we escaped from.At its worst, a works orientation can lead right back to the indulgences that Luther had to reform in the first place. You can’t abandon the faith piece of this. You have to have a foundation of the inherent dignity of all humans in the Imago Dei, and God’s posture toward humanity of love and non-condemnation. In my own life, I don’t serve and honor my wife Emily or my children because I’m trying to earn their love or afraid that will smite me and send me to hell if I act poorly. I do it because we’re all in a loving relationship with each other and I care for them, just as they care for me. There’s mutuality there.If I’m serving God out of fear that they’ll stop loving me, then my mindset is wrong.I serve God and my community and my neighborhood and society because I deeply care for them. Our faith—our religion—is not one merely of mental assent. It’s not just signing the dotted line on a set of propositional beliefs. It’s meant to be embodied and practice-oriented. It’s meant to imitate the way of Jesus and the saints who came before us.

This is why I’m much more likely to assign the Civil Rights Movement the title “A Great Awakening” than any other so-called revival that doesn’t actually lead to liberation and freedom for people.

Working Alongside God.
What James and Paul both understand is that we are called to work alongside God—synergeo with God. Faith is giving our attention and focus and hope to the reality that God is working in the world, that God will accomplish their purposes, that God intends goodwill for all people at all times. And that creates in us the need to work alongside God as well.The call here is for holistic formation. We should care for ourselves individually, as souls and bodies. We should care for our immediate communities—our families, our churches. And we should care about the neighborhoods and societies we’re part of. This is how we work out our faith with fear and trembling.Using “faith alone” as a way to avoid justice work is abominable. It’s a dramatic misunderstanding of Jesus’ ministry. Look at what Jesus did—he healed and cast out demons, which can be seen as a way of talking about systems of oppression. If we try to have a faith-alone sort of faith that ignores the work of Jesus, and if we make Paul into a caricature who was only about faith while James was only about works, then we’re misunderstanding entirely what both of them were trying to do.

James and Paul aren’t fighting. They’re singing harmony. Faith without works is dead. And works without faith misses the point entirely. But when faith and works dance together—when we root our activism in grace and let our theology get its hands dirty—that’s when we join the real Great Awakening. So when you pray, move your feet.