Friday, June 22, 2012

Hospitality


Just by chance first thing in the morning, the day of the workshop about our new church and community facility, I read this from among my emails:
Space for Change to Take Place
Hospitality means primarily the creation of a free space where the stranger can enter and become a friend instead of an enemy. Hospitality is not to change people, but to offer them space where change can take place. It is not to bring men and women over to our side, but to offer freedom not disturbed by dividing lines. It is not to lead our neighbour into a corner where there are no alternatives left, but to open a wide spectrum of options for choice and commitment.1
There was a buzz when I read this at the start of the workshop. It was like we are saying, “Yes, this is what we are on about; this is what we want to create.” But the test is achieving it – not just having the good intentions, feeling we are welcoming, but others experiencing us and our place as such.
The main problem with the traditional church, as I've known over my years on this good earth, is that we've fitted on the “not to” side of this list of comparisons. Whatever has been intended, that's not how it's been perceived.
As a particular church, this parish has been pretty good at having “fluid edges”, opening our buildings to use by a broad range of people and having a reputation for not coming on strong with religious language. In parishes I've been part of there's usually been quite a number of “Friends of the Church”, people who support good work we do (including financially), people who are completely comfortable coming to our buildings for their own use.
But there are still plenty of others who feel more comfortable keeping away. It's safer, they reckon. For some it's a case of “once bitten, twice shy”; for many there is simply the expectation of judgment and pressure to change, of conformity and losing freedom to be who they are.
This is not to say that God, Jesus, or some spiritual understanding are not part of their lives. Often something like this is, but they don't think a church could connect with them and help them spiritually. A bit like Alice Walker has her character Shug say:
"Tell the truth, have you ever found God in church? I never did. I just found a bunch of folks hoping for him to show.”
What Shug says next is a pointer for our purpose:
Any God I ever felt in church I brought in with me. And I think all the other folks did too. They come to church to share God, not find God."2
In the early 1970's St John's Uniting Church in Kensington, Whangarei, presented a brief to their architects that said, build a building so the community can share it with us. St John's Church Centre opens into a foyer large enough for gathering and hospitality. The layout makes it easy for people to go to events in different areas and the worship area is great for concerts. (I can vouch for the acoustics after rehearsing there for a combined Whangarei Choral Society/BOI Singers concert.) A Child Care Centre was an early tenant, until it grew to need a separate building on another part of the property. A Community House “One Double Five”, housing community development, law, and youth services, is alongside on Methodist Mission land.
There's so much in common here with us and what we've been planning for the last five years and more. Progress is slow on the physical side of things and that can be frustrating. And worrying because we don't yet know the costs and how it will all fit our budgets. However, maybe it is giving us time to work on the non-physical side: to broaden our understanding of others, develop warmth and open hearts for strangers and people who behave differently, and share our faith simply by offering a space that will allow God's spirit to work in people however is right for them.
We're already on the way towards this. Many comments collected at the workshop point towards genuine hospitality as our driving force. We want to offer it – offer space for change to take place. We're learning how to recognise if it's just good intentions on our part and us in effect still doing the same old, same old line of “church has what's good for”.
We can open ourselves up as a congregation to create a space – physical space and spiritual space – where others quickly feel at ease to explore and make themselves at home. If we do, I know we will grow.
With the challenging opportunities in front of us for our Kaeo church, this applies for both congregations.
God bless our Home!
Shalom, Robyn
If you judge people, you have no time to love them.         Mother Theresa
1From Reaching Out by Henri Nouwen
2From The Color Purple by Alice Walker

Sunday, June 3, 2012

On earth as in heaven

Heaven as an other-worldly paradise: this conception popular since the Middle Ages is facing serious challenge. And it's happening not because of loss of faith, but because of a return to faith. A return to biblical faith.
“The oft-cliched Christian notion of heaven – a blissful realm of harp-strumming angels – has remained a fixture of faith for centuries,” writes John Murawski in the Washington Post.1 “But scholars on the right and left increasingly say that comforting belief in an afterlife has no basis in the Bible and would have sounded bizarre to Jesus and his early followers.” Studying the Jewish roots of the New Testament has been like the patient restoration of an ancient fresco, Murawski suggests.
I like that image because what is so often found by careful restoration is a greater richness and beauty than we even had before.
What triggered this press article is the fact that Tom Wright, who is definitely not on the liberal/progressive side of any theological debate, has “add[ed] his voice to the chorus” on getting heaven all wrong. So this isn't the academy debunking orthodox beliefs, and it's not from people detached from everyday faith or the life of the church. It arises from careful reading of the Bible and learning about the culture and faith in which our Christian faith was born. What is more, it uncovers a deeper faith, a very practical and purposeful faith, and it doesn't lose any of the comfort for this life of an after-life to come. Nor does it lose any of the seriousness for now of an after-life of the negative kind – remember that this other-worldly concept of heaven came as a two way package, heaven and hell.
The Bible speaks clearly about consequences, good and bad, for the life we live here and now. It makes a difference what we do and who we trust (have faith in). “I go to prepare a place for you,” says Jesus. “There will be weeping and gnashing of teeth,” he also says. But this is talking not about another world, but about this world. That's what closer study of the Bible is revealing.
N T Wright takes the basic tenets of the Christian faith seriously and I regularly use his commentaries on the Gospels for my Sunday preparation. His dialogue volume with progressive writer Marcus Borg (who is closer to my own way of thinking), exploring topics such as the Resurrection, Jesus and God, the Virgin Birth, the Return of Jesus, stands for me as a reminder of the power of dialogue for discerning God's Word and not just my own theories. Borg and Wright have enormous respect for each other and such writers give us so much more for our own faith and understanding than polemicists at the extremes like Richard Dawkins.
The message of the Gospels is of the Kingdom of heaven here and now, transforming this world to be as God would have it be. This is how first century Jews who accepted Jesus as the Messiah and became the church understood it. Because of Christ, people of faith have the confidence to pray “your will be done on earth as in heaven.”
In biblical terms, heaven is God's “arena”, life and all reality operating according to God's dream and will for it. The promise of God's blessing from the beginning was that “heaven would come down”, e.g. for Abraham and Sarah, Moses and Israel, the exiles in Babylon, and Jesus' contemporaries under Roman oppression. It is the promise of the age to come. This is N T Wright's translation for what we have read traditionally as “eternal life” and I like it.
For Biblical faith holds the hope that God will transform this world, completely transform it from the tangled mess we know too well to the vision of God's kingdom: peace, justice, and well-being for all. As Christians we hold that hope too and, with the Spirit's lead, we are part of God's work doing the transformation already. Little things maybe, where love is given, hope is shared, bad habits and structures are changed. But genuine “on earth as it is in heaven.”
Living our lives by faith, we are living with a foot already in the age to come. Rejecting Christ and his way, our feet are stuck in the mess. Long-term, this choice affects our soul – our sense of self, our relationships with the world and other people, and therefore how we can let go of this life when our time comes. Who we are with God.
The biblical record gives us no certainty about after death, but one thing is sure: it's okay, because it's in God's hands. How that is precisely for each of us depends on how we are with this ultimate Spirit and Source of Life.
Heaven: Jesus' mission is to bring it to this world, a mission he wants us to be part of. God's safe-keeping: what we trust is ours forever, together with those we love, just as it is for all of God's good creation.
Shalom and God bless, Robyn