Saturday, September 28, 2013
Currently I am reading Anna Quindlen’s memoire titled, “Lots of Candles, Plenty of Cake.” In this book, as a woman in her fifties, Quindlen reminisces over the years of her life. Here is a brief excerpt:
“We were living odd patchwork lives in (the 1960’s and 1970’s) because of an accident of timing. We were the daughters of women who had moved directly from their parents’ homes to those of their husbands, gone right from high school to marriage and motherhood. But my friends and I had gone to college, entered the work world, under the rubric of the New Woman, suddenly able through vast changes in societal mores to use our abilities in the world and combine them with a domestic life at home…But we were completely making it up as we went along, at work, at home, in our own minds, trying to be both our mothers and our fathers simultaneously….
We were all a little happy and a little crazy and a little sad and a little confused…
First we were so young and then we were so busy and then one day we awoke to discover that we were an age we once thought of as old… most of us were concerned with just managing to hold things together, managing to move from school drop-off to work assignments to making dinner to homework supervision to nodding off over the evening news, with the occasional truncated conversation thrown in, or not. We were trying to make it through each day, and then suddenly we looked around and realized the days were months, were years, and, almost magically and unconsciously, we had made it through a couple of decades. Once again we were improvising: our grown kids still living at home or needing support, our aged parents requiring care. The most liberated generation of women in American history, raised on the notion that they could be much more than caregivers, became caregivers cubed. Because of longer life spans and different ways of living and working, once again we were pioneers.…”
And, so with the idea that we often have to make things up as we go along because life does not unfold as we might expect, we find a foot hold into our readings this morning.
The readings today contrast what it means to live in this world and this life with what God desires. These ideas are contrasted through the lens of the material world and the world of relationships, through the rich and the poor, through the idea of who is seen and who is not seen, and with the notion that living the absolute letter of the law causes people to lose sight of the spirit of God breathing in and through all of life. Specifically, in Jeremiah it is the contrast of living the mosaic law (the law as handed down by Moses in the ten commandments and the other 600 laws that came from them) and a new covenant that is being formed. In Paul’s letter to Timothy it is contrasted between ideas of what is true life and what is eternal life. In the parable in Luke it is about who is seen and who is not seen with a call that we use our resources to help others rather than hoard our resources for ourselves.[i]
Jeremiah is living a life different than he would have chosen for himself. He did not want to be God’s prophet. Regardless, that is what he has been called to do. In our reading this morning Jeremiah is purchasing some property in Jerusalem. From all appearances this is a strange transaction. Jeremiah is in prison because he refused to take arms and fight a war between the Israelites and the Babylonians. He is purchasing land in a worn torn region while in jail. That would not seem wise. However, Jeremiah is convinced that this is part of what it means to do God’s work in this time and place. It is an act of hope, it an act of justice, it is an act of faith. It points to the new covenant God is creating with Israel. The old covenant that was formed around the laws of Moses - the ten commandments, and the 600 commandments that come from them - have become too constricted. People are living as if the LAW is God. The quest for certitude has become an excuse for not acting. Rather, the law is intended to point to how one lives in relationship with God. Because the law is NOT God, but rather guidelines for living in relationship with God, and because people have clearly misunderstood this, God is crafting a new covenant. This new covenant is built on relationships not laws. This new covenant, as Jeremiah proclaims it, announces that God lives in and through each person, in and through their actions, and how they treat one another. God goes with the people into exile, God goes with people wherever they are. [ii]
Paul’s Letter to Timothy and the parable in the Gospel of Luke build on the idea of relationship and caring for others as the primary way we live into our relationship with God. In Timothy it is portrayed as true life and eternal life versus the false life. In the Gospel it is conveyed in the story of the rich man and Lazarus. The rich man is so focused on his own life that he doesn’t even see Lazarus. Day after day he walks past Lazarus, who lies at the rich man’s gate begging for food. The parable calls for us to become aware of the ways we, so caught up in our own lives, fail to see the needs in the world around us. [iii]
We live busy lives. Some days it is all we can do to make it from one commitment to the next before collapsing into bed. Taking time to remember our first and primary relationship to God is easily lost in the commitments. Like taking the law too literally, we run the risk of becoming like the narrowly-focused people in Jeremiah. Recognizing that there are some basic things we can do to tend to our relationship with God and with others in the world need not add to our already over-burdened lives. These can be as simple as participating in the community life of Christ Church. As Christians we grow in our faith through living a life in community. It can be as simple as buying Fair Trade coffee, tea and chocolate – enabling others to earn a living wage. For some this might mean walking instead of driving. We can recycle plastics and paper. We can support our Blessings in a Backpack ministry or The SCHOOL project in Liberia.
This portion of Anna Quindlen’s reflection concludes with her saying that there is so much stuff in her head from the many years of a busy life that the stuff has taken a place of primacy in her. She recognizes the need to sort through the stuff and come to what is basic. I haven’t finished the book, so I don’t know what her conclusion is. But for us, as Christians here this morning, our readings remind us that what is basic is our relationship with God and others. Spending five or six weeks each fall worshipping with the Season of Creation liturgy is intended to remind us of these opportunities to care for the earth as an act of building our relationship with God and others. Oddly enough, like a consistent athletic practice for our physical health, when we take the time to focus on God and practice our faith, we feel better. When we focus our energy on caring for others less fortunate, in what-ever way we are able, our lives take on greater meaning and purpose. Practicing our faith can transform our exhausted and busy lives so that we begin to feel full and rich.
Jeremiah might say that with God as our center we have purchased the land for the journey of our lives.
Friday, September 27, 2013
RevDeb over at the RevGals blog offers this Friday Five meme:
Sometimes as pastors, chaplains, professors or caregivers, our lives are so very full and our hearts ache with worries for others (or, if we are honest for ourselves!) So for this week’s Friday Five, let’s list things that are on your happy list! (We’ll assume that your family and friends and pets are included, so branch out a little, if you can!)
What are your joys? Places? Food? Activities? Books? Season? Hobbies? Smells? Colors? To inspire you, Mindy came up with THIRTEEN things that bring her joy or make her happy. So go for it!
1. My new home office with the desk I refinished this summer.
In fact I am sitting at it right now. From this desk I have a great view over the backyard and church property: beautiful trees, the labyrinth, and the community garden.
(we've done some work on the labyrinth area, adding a pet memorial garden and more benches, flowers, and trees, this view is from the opposite direction and taken more recently than the one above)
2. Yoga. I feel stronger, more fit, healthier, and have greater clarity of mind since I have returned to an active yoga practice. I walk to class five days a week.
3. Walking. I walk to yoga (although that will become less frequent as the days get colder and darker - not likely to walk in the cold and the dark)...and I walk my dogs. So on most days of the year I walk about 70 minutes, or more. My goal is 10,000 steps 4 days a week. (that's like five miles of walking...) Over the summer I have managed that quite easily, with winter it will be a challenge. Nonetheless, walking is wonderfully relaxing, clears my head, gives me fresh air, keeps me fit...and reminds always of how delightful it is to live in a town were I can walk any place I need or want to go.
4. My family and marriage. My husband and I have managed to create a date day for ourselves. We are making the most of our little time together. My kids, too, are doing well right now and that is such a gift and a blessing. It brings me endless joy.
5. Lately we have had a long run of sunny, dry weather with temperatures in the 70's, and low humidity. It has been great walking weather, very comfortable and pleasant. I do love some hot, hot days - summer doesn't feel like summer without them. And I wouldn't want to live in a place where temps were like this, 70's year round. But for this season, this time of early fall, it is pure joy!
Saturday, September 14, 2013
A reflection on the readings for Proper 19C: Jeremiah 4:11-12, 22-28; 1 Timothy 1:12-17; Luke 15:1-10
We are currently holding a weekday Bible study on Tuesdays on the Gospel of Luke. Michael Johnston in his book, “Engaging the Word” suggests that there are three ways we can engage scripture in a Bible study. These three are: the historical context, the literal context, and the prophetic context. The historical context refers to what was happening in the world at the time this scripture passage was written. The literal context is a reminder to us to pay attention to what the text actually says. By this he means that sometimes we have heard a story so often that we begin to fill in pieces of subtext. This is particularly relevant in the Christmas, Holy Week, and Easter narratives. For example the Christmas story, the birth of Jesus is found in two of the Gospels, but they tell a different part of the story. In Luke we hear of the story of the conception of Jesus, the travel to Bethlehem, and the birth in the manger. In Matthew we hear a long litany of family ancestors of Jesus, the baby was born and named Jesus, and then the magi come. When we think of the Christmas story we conflate these two Gospel readings into one, but in reality they are told in two different Gospels. Johnston reminds us to be attentive to the words as they appear on the page. Third, Johnston reminds us to hear scripture stories through a prophetic lens – what is the story saying to us today? Thus the readings come to a fuller understanding when we engage all three perspectives – the historical time, what the story really says versus what we want to fill in, and what the story is saying to us today.
Here is a tiny history lesson on the history behind each of our readings:
Jeremiah was a prophet who lived about three thousand years ago. He spoke to the Hebrew community which at that time was divided between the southern kingdom of Judah and the northern kingdom of Israel. To the west was the Mediterranean Sea, to the south was Egypt, north was Syria, and east was Babylon – Saudi Arabia. The tiny countries of Judah and Israel were embattled between themselves over who practiced the Hebrew faith correctly. They were surrounded by these great nations who perpetually went to battle with them, won easily, and imposed their belief systems upon the Hebrew people. Jeremiah lived in a time of great threat and is warning the people of impending war and capture. Jeremiah sees this threat through the teachings of his religion – right practice of faith will lead to God’s protection from the powerful nations around them. [i]
The Letter to Timothy was probably written sometime around the year 63. While long considered a letter written by St. Paul to a person named Timothy, scholars over the last two hundred years doubt that Paul was the author. Nonetheless it is clearly a letter written by a pastor to another pastor. The letter is dealing with some troubling divisions in the Christian faith and community which dominated that time – what is the right practice of faith. The letter pushes back against some of the teachings that came to be known as Gnostic. Gnostic teachings diminished the role of the larger church and placed a greater emphasis on individual experience of God, which opened the way to a kind of “anything goes” understanding of Christian practice. [ii]
The Gospel of Luke was probably written sometime around the year 95. It reflects a kind of historical genre as if the author is recording the history of Jesus and the formation of the early church. It was written after the fall of the Jewish temple during the Jewish/Roman war and during a time of great reformation as the former followers of Judaism worked to understand their faith through the teachings of Jesus. Luke uses parables and story-telling to anchor the teachings of Jesus in the faith community. [iii]
Filtered through a prophetic lens our readings this morning raises three questions: What is foolishness? Who or what is lost? And, what is God’s role in all of this?[iv]
Take a moment and look through the readings and then share with us what these readings say about foolishness. (let people speak, then say)
Here are a couple I would add:
- The people’s inability to follow the rules is not the core problem, but a symptom of a deep and abiding spiritual stupidity and ignorance[v]
- The people refuse to change course because they fundamentally do not understand that they need to change[vi]
- the psalms, the “fool” is the individual who says in word or in deed, “There is no God [Pss. 14:1; 53:1]; I belong to myself; I am accountable only to myself for my behavior.”[vii]
“Fool” is these readings refers to moral and spiritual behavior. Behaving foolishly has negative consequences for the individual. The moral and spiritual foolishness in our readings is different, it is a kind of foolishness which impacts whole groups of people, even nations, in negative ways. This is the foolishness that Jeremiah refers too, the Psalmist, and to some degree the Gospel reading. Foolishness is state of being wherein people fail to see how their actions are causing harm or compromising the well-being of others. This foolishness is often exacerbated by people failing to recognize the need to change – or as we Christians call it, repent and turn to God. This foolishness is arrogant and filled with self-entitlement – I am only accountable to myself.
Now, what about the second question: Who, or what is lost?
- A sense of justice [viii]
- A sense of the wider community [ix]
- The presence of God is denied[x]
- Faith is lost [xi]
- “We” are the lost (as in lost to someone who relentlessly seeks us – God)[xii]
Last question: Where is God in all of this?
- God is the seeker, the one who searches relentlessly for the lost [xiii]
- God is the one who points the way toward justice for all [xiv]
- God loves all humanity, all creation, equally
Our readings today remind us that God is like a shepherd who cares equally for every sheep in the flock. God is like a woman who accounts for every coin in her purse. God values every person in creation, equally. When we are lost, for any reason, be it foolishness, grief, sorrow, loss of faith, ignorance, fatigue, anger, or obtuseness, God searches us out and never leaves our side. Whether we know God’s presence or not, God is with us. We are wise when we trust this reality and allow this truth to be our guide. God loves us unconditionally and will never let us go. [xv]
[i] The New Interpreter’s One Volume Commentary on the Bible; Laymon, Charles M., editor: Abingdon Press 1971
[iv] Various commentaries found in Feasting On The Word: Preaching the Revised Common Lectionary for proper 19C
Thursday, September 12, 2013
It's been a bumpy road and at times I've wanted to get off or change direction. But for some reason I just keep going. You see, a few months ago I thought it would be a good idea to see a clergy coach/counselor. The fact that I am not sure if the work we are doing is coaching or counseling is a good indicator of why this endeavor has been clunky. The person I am working with gets this too, we are both figuring out if the work we are doing is counseling or coaching. When I saw CCC (clergy/counseling/coach) this morning I had some insight. I think we are doing vocational counseling. By this I mean, I am not exactly doing the personal counseling I have done in years past where I took apart my childhood, examined it under a microscope, dissected all the painful parts, and put myself back together with greater insight. No, I've done that, I get what makes up who I am and why I am the way I am. This vocational counseling is not exactly coaching because I am not looking to find a new position or a new vocation or any of the other life skills that one explores with coaching. I am doing counseling, but I am doing it in the context of my job: how I function on the job, what triggers me to get reactive, how I am working to listen, how I hope to enable people to find their niche and live into ministry and life with a greater sense of fulfillment and a deeper sense of God's presence. I already know why I react to things the way I do and the underbelly of myself, now I am looking at how I am working with that awareness in order to be the most effective priest I can be. It is a process of building skills but it is also a process that looks at emotional content as well. It is vocational counseling. Maybe there's a better term that will come about as I mull this over more, but this at least is the working definition thus far, which is a long way from where I was before. Now at least the path feels like it has a direction. Perhaps it is better said that now the direction has a name, a term, a definition, a course, and maybe even a map.
In our session this morning the CCC was asking me some questions about what I see as my strengths and gifts in the situation I was discussing. I said I see myself as one who assists others in living into their ministries - I see strengths and gifts and passions and encourage people to use them in the church or the world. I do the same thing for the "Church." I see the gifts and strengths of the Church and work to bring them forth ever stronger. I don't determine what these are, I see them and life them up. I don't try to make someone or something be what it is not, rather I strive to make strengths stronger and ever more apparent. In my current context that is not difficult, there are many potent gifts and strengths. There are, however a few ways in which strengths exist but are not recognized and therefore not being honed and utilized fully. We're working on that but it is a process.
Recently I have read an article that touts the idea of clergy moving from "Preacher to Facilitator." The blog article focuses primarily on preaching and using that time instead to facilitate a parish wide conversation on the texts. I have offered sermons that invite dialogue, and it is great fun.
What I take issue with is the post argues for a paradigm shift from preacher, as a generic term for clergy, to facilitator, using this as the reasoning.
Excellent facilitators do less than 30% of the talking, and get others to do the 70%. They risk letting others interpret God’s Word and listen to God’s Spirit instead of doing it all themselves. They give others credit for their ideas and insights, without boasting of their own. They hand over most of the power, control and status, rather than holding onto it. (http://www.churchinacircle.com/2013/03/15/from-preaching-to-facilitating-same-skill-set-different-mindset/)
No doubt that the points raised above are useful approaches to build consensus and mutuality and enable many voices to be heard. I employ aspects of this all the time, which is the point I was making with CCC regarding my strengths. No doubt that the more voices raised the greater the potential for the Spirit to speak and move.
Nonetheless it seems to me that the blog post is off-point a bit. One thing I think about is something my mentor said when I was doing my parish internship. She commented on the diminished role of certain positions once women are allowed to hold those positions. What she meant was, as soon as women begin to hold certain roles, formally only held by men, something happens to the culture, and the role begins to take on less importance, less meaning. Her point being, now that women are priests and rectors, the role of priests and rectors is being diminished in congregational life. It's as if we are being told that our voices are not as important as the congregational voice, regardless of how much experience, education, or insight we have. I believe that the blog post is actually making reference to the experience of a particular male clergy person. Male clergy have different experiences in congregations than female clergy do. Men have different experiences in the workforce in general than women do. It is just how our culture is constructed and functions, female and male voices of leadership are experienced differently.
Here's what I think and the point I am trying to make. Clergy, regardless of male or female, once we have been in a congregation for a couple of years, become part of the parish system. Like it or not - we are part of it. As part of the system we cannot effectively be the "facilitator." We can facilitate conversations from time to time, but our role cannot be THE FACILITATOR. That role needs to be delegated to an external voice and person. I use a parish consultant for this purpose, a person who meets with the leadership team at least once a year and helps us sort out where we are, now, as a congregation and as leaders. This person attends worship with us and preaches once a year. The consultant listens to all of us, clergy included, and then helps facilitate pointing us in a direction and guides our move there. The consultant gives us language to help frame and work with the ideas and perspectives we have raised.
As the clergy person in this congregation I have an inherent role and voice in the process of moving in the direction we are going. My voice and role do not mandate or determine where we are going or even how. But my voice and role do help to steady the ship, steer the car, and keep us on the road. I am after all, the paid employee, it is my job. The other leaders have other jobs and distractions that can stray them off course, or more likely, just cause them to stop church work to attend to other avenues of their lives. Appropriately so, personal or work life comes first and requires attention; church life takes a back-burner. Others in the group focus on a piece and may lose sight of the whole. The others will see well, and with great detail, their particular area. I may not know all the details of each area, that's not my job, but as clergy I hold clear where we are going and help guide how we get there. Clergy are not the facilitator, we are companions within the process who have a particular role to play. Others also have their role. We're a team and each of us has a voice and a role in bringing forth the mission. The team does not function well if any one of the voices dominates to the degree that others are suppressed or silenced. That means clergy voices too - the "Father knows best" paradigm is gone! Every voice is needed. As a team we in the church practice active listening and considerate speaking (not hogging the conversation, nor refusing to speak up). Facilitators listen to the whole group and offer insight and perspective on what was heard. Facilitators are key to mission and mission field development. Facilitators show us the map. Congregational members and leadership determine the destination. Clergy partner with the congregation in the process of determining the destination and the direction to get there, but clergy carry the road map and keep us on course.
There are enough challenges with the role of women in leadership. Encouraging us to be silent, give up our role and voice in the group dynamic, will only deepen the problem. Better to teach congregations that their clergy are partners with them, partners who have voice and a role to play that is as vital as theirs. A good facilitator will help forge this relationship of mutuality and as a result the entire congregation is healthier and real, transformative ministry can happen.
Well, that's at least how I am thinking about all of this today.
Saturday, September 07, 2013
Looking back over the years I remember a few things about the summer of 1977. I lived in Southern Illinois and worked two part-time jobs earning money for my third year of college. The Eagles were a popular band and their recent hit, Hotel California, played on the radio. The days were long, hot, and humid. I rode my bike to work and back.
Nights brought little relief, the humidity remaining thick despite the lack of sun and slight reduction in temperature. In the evenings I rode my bike to a near-by art studio where I was taking a class on pottery. Part of the class was learning how to make pots on a potter’s wheel. The rest of the class was building pots by hand. I loved working on the potter’s wheel. I never knew exactly what form would rise up from the mound of wet clay as the wheel spun. My thumbs would plunge into the center of the mound working with my fingers and hands to bring forth a shape. The spinning of the wheel became the impetus for the transformation my hands were trying to manifest. Sometimes the mound spun right off the wheel and landed on the floor. Sometimes the mound became misshapen, slightly too much pressure in one direction without balance from another would throw the entire piece off kilter. Sometimes, in a mystical moment of awe, a work of art rose up from the wheel, taking my breath away.
I still have a couple of the pieces of art that I made in that class.
In our reading this morning from Jeremiah we hear a story about God as a potter. Jeremiah the prophet is told to go to the potter’s house. There Jeremiah sees and hears the words of God through the potter and the clay on the wheel. The potter is having trouble with this mound of clay, which collapses and loses its shape. The potter presses the mound into a formless mass and begins again to shape it.
In this story, God is the potter and the clay is that which God desires from creation. Interacting with creation is for God, we hear in this story, like a potter spinning clay on a wheel, working to bring forth substance and shape. Despite the influence of spinning and the containment of hands, the mound of clay which exhibits its own free will. Free will is an aspect of all creation. Thus God works the clay, a process that requires love, skill, an artistic ability, patience, and adaptability. Surely God could make other choices, eliminating free will. But God, so far, has not chosen to do that. And so God and creation continue in this dance of being formed, shaped, and reformed. Thus provoking in us the question of whether or not the actions of human beings have any effect on what God decides to do. It seems this passage makes clear that creation is not locked into a fixed predetermined outcome. [i] Rather, we humans impact what happens, which means, perhaps, that we have an effect on God. That there are consequences for our actions is evidence of the effect we have on God. [ii]
In and through these consequences we learn that God is deeply invested in our lives and yearns to shape who we are and how we live.[iii]
This is a theme that the Psalm today makes clear. In the Psalm God is like a mother, forming us not on a potter’s wheel, but in God’s womb. God’s relationship with us is intimate. God knows us from the inside out; we are fearfully and wonderfully made. Fearful because we are not God and do not make ourselves, wonderful because we are God’s own creation.[iv]
As part of God’s creation God has given us the capacity to make choices. Nonetheless we do not get to choose the consequences of our choices.[v] Instead these consequences are part of the creative process of God’s action in the world. Sometimes that creative process means breaking down, reshaping, reforming, starting over, perhaps even flying off the wheel and landing splat on the ground. I know I have felt that way in my life from time to time as circumstances, often out of my control, knock me off balance. And yet, even lying splat on the ground, there remains a sense that God is still present, still inviting me, and us, into a creative, restorative process.
Our reading from the Gospel of Luke points us in this direction – what it means to participate in God’s creative process and what it feels like when that process breaks down in order to start over. A mass of chaos may ensue. Discipleship, Jesus tells us, is what it means to remain faithful to God even when we have no idea where or how God is present in the moment. Being shaped and formed by God, following the teachings of Jesus, can cause division in our lives even as we practice loving God, loving our neighbor, and loving ourselves. God’s love is wildly expansive and rarely fits neatly into our desires for comfort.
This reminds me of the movie, “Freedom Writers” (not to be confused with Freedom Riders). This movie stars Hilary Swank as a new teacher assigned to a particular class of high school students. This class is seen as the school trouble-makers. The administration believes that they have no ability to learn and are incapable of caring for anything, including school books. They receive only old worn materials that no one else cares about. Hilary Swank sees her students in a different way. She sees both their broken lives and their potential. She sees through the chaos of violence rampant in this poverty stricken neighborhood of Los Angeles to a place where the disparate gangs of teenagers begin to recognize more what they have in common, less what separates them. Based on a true story it is powerful movie of transformation. But it costs Hilary Swank’s character her marriage. Her husband does not want to live a life devoted to the kids and transforming their lives. He wants to just live and work and not engage the challenges in the world around him. So he leaves her. But she continues and as a result lives are changed. The Freedom Writers Foundation was formed from the work of this teacher and her students. It exists today with a mission to empower educators and students to positively impact their own lives and the world around them.[vi]
Thus, discipleship is a process of our growing in faith, regardless of - or because of - the challenges we face. This Gospel reading tells us that growing in discipleship and faith means we will face difficult questions and make tough decisions. But both our reading from Jeremiah and the Psalm remind us that God is with us. We are not shaping this on our own. God holds us like the hands of an artist forming clay. God holds us like the womb of a mother forming life.
Today we begin the Season of Creation. During these five weeks we will reflect on our role in the world - how we are living as disciples of Jesus and stewards of God’s creation. God holds us in love and then invites us into the creative process of life. You might say that it is as if God has placed the mound of clay into our hands. Now the question becomes - what shall we do with it?
Friday, September 06, 2013
3dogmom over at RevGals offers this Friday Five meme:
1) Is there a food from a foreign land whose reputation led to trepidation when you had a chance to give it a try? Did you find the courage to sample it anyway? If so, were you pleasantly surprised or did you endorse the less than favorable reputation that preceded it? I have tried many foods over the years. I think caviar may be the one that most stands out for me. I haven't had it in years but it was one of the appetizers offered in the 1980's when I worked for the famous interior designer. I found caviar to be salty and squishy but otherwise not something I disliked nor something I'd go out of my way to eat.
2) What food from your own country/culture gets a bad rap? I from a line of people whose origins are in Scotland and England. My mother use to say we were part Irish, but I have no evidence of that in our lineage. So, I guess that bad rap food would be haggis. I have never tried it. Probably never will since I seem to have digestive issues with lamb....
3) what food are you fond that others find distasteful? I am fond of baba ganoush and sushi and grilled beets....someone I know described beets as tasting like dirt. (that made me laugh, accurate description actually, but I love beets - grilled, blended in veggie smoothies, and harvard beets on salads).
4) Is there a country’s food, not native to you, that you go out of your way to eat? Living in Dearborn, Michigan, home to a large population of Muslims, I eat a lot of Lebanese food. (It is delicious).
5) What is your guilty pleasure food? I am not really food motivated. I am however a beverage person (you know, coffee in the morning, tea in the afternoon, herbal tea at night, and a glass of wine with dinner...). However I suppose I could say that the made from scratch dark chocolate zucchini cake with cream cheese icing I made twice (recently) was certainly a guilty pleasure food!
Bonus: What was your most memorable meal (good or bad), either because of the menu, the occasion, the company, or some other circumstance that makes it stand out? My husband and I had many delicious meals at a small family owned restaurant in Arlington Heights, IL called Regina's. They've closed that location, but while it was open it was our GO-TO place for all events - birthday's, New Year's Eve, a night out. The food was always delicious and the atmosphere was beautiful and yet homey. It was a great Italian restaurant.
Tuesday, September 03, 2013
As I prepare to return to work following two weeks of stay-cation time, I am thinking back over how I spent my time and what I carry forth with me into the program church year ahead. I did a lot over these two weeks, none of them exactly what I thought I was going to do. I anticipated a quiet two weeks of reading, writing, yoga, walking, and maybe a drive up to Door County Wisconsin to visit a good friend. Instead, when my husband also managed to get much of this same time off, we became project oriented. Our biggest project was refinishing an old make up table and converting it into a small desk for my home office. We also entertained and celebrated our twenty-eighth wedding anniversary and our daughter's twenty-fifth birthday. It was a fun, busy time.
In contrast to the busyness of this stay-cation I also took time every morning to read and reflect with an on-line retreat offered by Jane Redmont on the writings of Dorothee Soelle. Redmont posted each day a poem, a meditation, a prayer either by Soelle or in tandem with Soelle. "A Novena Retreat" engaged us in a spiritual dimension inviting the participants to slow down, breath, read, pray, ponder, and engage in "Spiritual Exercise."
I am by nature a physical person. (For more on this idea see my previous post). Thus the idea of engaging in spiritual exercise works for me. I need a daily dose of this kind of work-out, too. Most of the time this means my life-long practice of daily meditation, usually about thirty minutes in the mid-afternoon. It also means some time reading, reflecting, and writing.
Here is something Redmont offered us on the last day of the retreat:
"Practice is very simple. That doesn't mean it won't turn your life around..Sitting is essentially a simplified space. Our daily life is in constant movement: lots of things going on, lots of people talking, lots of events taking place. In the middle of that, it is very difficult to sense what we are in our life. When we simplify the situation, when we take away the externals and remove ourselves from the ringing phone, the television, the people who visit us, the dog who needs a walk, we get a chance - which is absolutely the most valuable thing there is - to face ourselves." (Charlotte Joko Beck)
The paradox is that spiritual exercise may require one to sit still, become silent, and be present to the moment. But without this kind of daily exercise I simply cannot do anything else well or with integrity.
Monday, September 02, 2013
Still, despite the lovely spring climate here, summer is one of my favorite seasons. I don't really mind being hot although I am not fond of high humidity. Being drenched all the time is just not my thing. Aside from the stickiness of humidity I like the ease of slipping on a pair of sandals, shorts and a T-shirt and heading out the door. No need for layers of attire, summertime walks are easy.
Walking, for me, is a means for maintaining good health and a social justice statement. Instead of driving I walk every where I can anytime I am able. I walk to reduce my "carbon footprint." . Five days a week I walk to yoga and back. I walk my dogs. I walk to the chiropractor, the manicurist, and sometimes the grocery store. When I need to figure something out, I take a walk. Walking is more than exercise or being mindful of the environment, walking is one of the ways I pray.
Moving my body is how I process the world around me and gain perspective on what is going on inside me. As I continue to my seek authentic voice in all of its expressions I have decided to move my blog to wordpress. I have appreciated for a while the clean lines and simplicity of wordpress versus blogger. Finally, during this two week stay-cation I have had the time to make the move and learn how to use wordpress. It was not that difficult. Now we'll see how well I like it.
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