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And one returned

In the ordination vows, as all ordained folk know, there exists an infamous line: “you are to carry out all other duties that may be assigned to you from time to time.”  It’s in the Examination, during the Ordination of a Deacon, and, since ordination is an indelible mark, promises made here are boom!  Permanent!  It is an unassuming little promise, but as aged ordained folks will tell you, this is the promise where They Get You.  This is the promise that ends, five years later, with once-chipper-young ordinand fixing the plumbing in all 5 of the church’s bathrooms and wondering what on earth happened?

That’s the less-fun scenario.  That’s the story told by grizzled elders who, more than likely, did not go on CREDO retreats or pay attention in Fresh Start, so they did not take their most important Day Off.
The more-fun scenarios are ones like I’ve had:  improvising a funeral for a dearly-departed dead bird (RIP Davey).  Unpacking the theological significance of ‘Arrested Development’.  Being given a cat as a thank-you by a parish.
And the most rewarding of all: Periodically I get to be Official Church Presence at something.
This past week was Coming Out Week at NAU.  For the first time at NAU, the university also has an Office of GLBTQ Affairs to coordinate said week, and its activities.  (Give thanks, all readers.  Our president presumably saw a calendar, noticed it was 2011, and decided to Get somewhat With It.)  Two of my colleagues and I noticed this development with glee, and asked nicely if we could do something having to do with inclusive Christianity.  (For such a thing exists, don’t you know.)
The result was a brown-bag discussion this past Thursday, on churches that took an inclusive view of the GLBTQ community.  One of my colleagues had an emergency at the last minute, and couldn’t come, leaving me and my Lutheran colleague to hold down the fort.
I made cookies, and wore my collar, and heels.  (Because when you want to convince people that God does, in fact, love them, you should wear proof that someone thinks you capable to opine for God on occasion, and bring proof that someone loves them enough to bake them Diabetes in Disk-form.)
We expected that we’d get maybe 6 people.  We got over 20.  All talking, all engaged.  We talked for over an hour and a half.  Everything from “how do you approach that verse in Romans?”  to “how do you counteract the media image of Christians as Westboro Baptist?” It was an extremely thoughtful and earnest group of college students.
I didn’t say anything earth-shattering.  However, I did get to be the one to sit there in a collar, and say, “Hi!  I, as an Official Christian-type Person, would like to tell you that the church I represent does not believe that you are going to hell.  We believe strongly, in fact, that God loves you just as much as anyone else, and that happens to be quite a lot.  God actually created you just as you are, intentionally!   And if I am the first person to tell you this about God, then I’d sort of like to stomp on the former religious leaders in your life with the high-heeled shoes I have worn specifically for this purpose.”***
After it was over, and I was packing up the left over cookies, one girl stayed behind.  She came up to me and my Lutheran colleague and thanked us, “You’ve entirely changed my image of the church,” she said, “All I’ve heard before this was negativity and hate.  I didn’t think I would find a place that would accept me, but I heard something different today.  So I wanted to say thank you.”
Sometimes my job is complicated–budgets and funding sources and pastoral care issues and family systems theory.
Sometimes it is just simply awesome.
This was one of the simply awesome days.
***I DID NOT ACTUALLY SAY THESE THINGS.  I used other words.  And I did NOT threaten physical violence, to which I am opposed quite passionately.  PLEASE don’t actually stomp on people with high heels on.  I don’t advise it, no matter how whacked-out their theology may be.

Requiem in pax

It’s fall in Flagstaff.  Or, more precisely, since I turned on the heat this morning, and snow (!) is forecast for tomorrow, it’s the beginning of winter.

And while that means nice stuff like pumpkin lattes, turning aspens, and my endless scarf collection, it also means, as I have learned from time in parish ministry, that people tend to die.

My mother has been a hospice nurse all my life, and so I grew up around death, and am not unfamiliar with its rhythms–people die around holidays, around days of importance to them, and around the changing of the seasons.  When I was first starting out in ministry, one of the weird ideas I had was that somehow, I would get more used to this rhythm of losing people.  (Then CPE happened, and that’s another story.)

Turns out, no one ever gets used to it.  Each loss is unique, and that’s just all there is.  In the past month, we’ve had two sudden deaths, which is tough on a community.  This time, however, it was one of those stalwart couples whom everyone knew, and who died within weeks of each other.

On Sunday, I got to celebrate all three services at Epiphany, and it’s our practice to dedicate the Eucharist to the recently deceased.  Usually, I don’t know the person who has died.  I haven’t been here that long, and frequently, the memorialized person is a relative of a parishioner.  This week, however, it was someone that I saw almost every week, sitting out in the congregation.

But using the ancient prayer for the dead (May their soul, and the souls of all the departed, rest in peace, and rise in glory), and then going into the eucharistic prayer language about how we “join with the saints and angels and all the heavenly chorus” was an interesting experience.  Because now I had named one of the heavenly chorus–like watching a sporting event on TV and realizing you know someone in the massive crowd.

We’ve held onto the communion of saints idea for centuries for this reason, I suppose.  It gives words to the idea that no one is really gone from our congregation–they just move positions a bit.

 

 

 

Kids these days

This week was Week Two of “What if Canterbury Got to Have Its Service in a Real, Live Church?” Experiment.  Each week, this has gotten to be a smoother process by an order of magnitude.  (Last week, in a process too long to go into, I discovered that three of my four on-hand Canterburians did not have driver’s licenses.  Kids!  All wild and crazy and lacking the ability to drive legally.)

But it never fails to amaze me how large the gap is between what the Average Congregational Episcopalian seem to expect a “college service” to look like, and what the Canterburians then deliver.  From the initial conversations I had with these A.C.Es prior to the start of the 5:30pm services, I gather that many expected experimental liturgy!  Wild rock music!  Possibly some extemporaneous praying!  But definitely drums of some kind.

Instead, the students would like a greater reliance on the Hymnal 1982, and the authorized hymnals.  (Point of reference: this group doesn’t like singing Spanish hymns in translation.)  They have a strict list of Rules For Music, from which I am forbidden from straying from (i.e. No folk Christian music  published between the years of 1960-1998, except as approved on a case-by-case basis. Nothing that would suggest that Jesus might be anyone’s boyfriend; nothing that mandates hand gestures, but if spontaneous movement arises, that is acceptable, (aka the Macarena Paradox) etc.)  They would greatly like a thurible (cheap ones can be ordered online from Mexico!) And I’m fairly certain that at some point, I’m going to end up with a handmade t-shirt that says “Rubrics are binding!” on it.  And I shall wear it with pride and glee.

And all of the above is the hardest pitch I ever make in larger church gatherings.  No one believes me.  The conventional wisdom of “Young people don’t like traditional music/liturgy.” just won’t budge.

…and there is some truth in that.  Or, more properly, some young people don’t like some liturgy done in some ways.  You can no more generalize about an entire couple of generations than you can about, say, all women.  Or all men.  At all time, everywhere.  Unless you’re a late 1990’s comedian.  (In which case, my guess is your calling is not to be a leader in the church.)

Really, they like church to be church.  And not church pretending to be anything else.  That is what they’ve signed up for.  (believe it or not.)  Because there are a ton of places to go and hear folky music, or rock music.  Or sit in an amphitheater and feel better about yourself.

There aren’t a whole lot of places to go and have a transcendent experience of the divine come near, connect with a tradition generations-upon-generations older than you, and be challenged to live a better life in community with those around you–some you like a lot, and some you would really ignore til the day you died.

Starbucks doesn’t quite cut it.

And remarkably, that’s what these students have signed up for, of their own free will, and cheerfully, too.  They’re not there because of a societal expectation that going to church is what makes you a good person, or keeps you in tight with the ‘right’ crowd.  Nope.  They’re there because they want to be.  Because they find something there that they are passionate about.

It’s the rest of us, maybe, who get freaked out by that.

 

Adventures in Post-Modern Ministry: That Word Does Not Mean What You Think it Means

On Saturday, I went to a lecture on Jacques Lacan and the use of metaphor and narrative in counselling situations.  Because I thought it would be fun!

And, also, given the number of times I preface conversations with, “But then again, I’m postmodern, so….”, I thought brushing up on actual postmodernists would be wise.

The day started out auspiciously–there was coffee!  Good coffee, readily available!  The day could commence!  (Sometimes, these things are dicey.)  In the process of acquiring said coffee (Sacrament #8), a woman came up to me, and without preamble, announced, “Your nametag is upside down.  That could be interpreted.”  She walked away, and I decided this lecture had just become the best lecture ever.  (For the record, it got caught on my hair.  I wasn’t trying to make a statement.)
In a nutshell, Jacques Lacan was a French psychologist who reexamined the teachings and writings of Freud in light of new philosophical theories of semiotics and deconstructionism.  ::crickets:::
And the fact that this previous sentence probably made little to no sense to many, many people would have made Lacan extremely excited, and proved his point.  Which was that language itself is isolating, and to be truly understood by another person was impossible.  This is also known in my small head as The Inigo Montoya Theory of Language (Or: The  “I Do Not Think That Word Means What You Think That It Means” Problem.)
Basically, it goes like this:  I say something to you, using English, our common language.   You understand me well enough, being that English is our shared language, but you understand me imperfectly, because you cannot possibly understand all of the connotations, all the memories and associations and connections that are triggered for me by the words I chose, since they came from my entire lived experience, my family’s history, and everything I know of the world that is unique to me.  And, if I attempt to explain it to you, we are facing the problem of imperfect language again.  It’s a vicious cycle!  We’re all soooooo aloooone!  Sad mimes in berets!
So, then, Lacan and other French post-modernists would argue, we are continually talking past each other to some degree or another.  (Lacan, being a psychologist, would also argue that this also makes us sad, and can ultimately motivate us to have better lives, but that’s another story.)  To try to mitigate this talking-past-problem, we humans have developed the capacity for conscious metaphorical language, since our basic language isn’t conveying literal truth so well anyway.  (In fact, you could argue, and I would, that all language is metaphor; some just more conscious than other.)  Like me saying I was brushing up on post-modernism–I wasn’t literally brushing up on Lacan.  He’s dead, and that’s both disgusting and hard to do.  But it conveys something more concrete (see, another one!) to you than me saying I was re-learning Lacan.
And here’s where I think this applies to ministry.  As we’ve become more self-consciously post-modern (or, rather, many of us have, especially those among us who are youngish), I’ve noticed our metaphors becoming more self-conscious as well, and more elaborate, almost like we’re trying to construct an entire other language with more circumscribed meanings, to lessen the innate misunderstanding.  We actually want to communicate better, have that implicit understanding, and we have a growing awareness that people are different from us, and this understanding is actually not guaranteed.  So we try to manufacture ways around that.
My brother and I went for months on end, in high school and college, where we would mainly speak to each other in quotations from ‘The West Wing.’  Aside from the fact that we clearly have extremely good taste, I think it was an attempt to find a shared language, somewhere, given that at the time, we had almost nothing else in common, no common experiences to solidify our common language.  But the world of the West Wing was static enough that if we quoted that to each other, we knew what it meant.  But outside that static world?  Nope, we were ships passing in the night.
For preaching, this is huge.  For anyone in the church at all, this is huge.   If language is freighted with extra baggage, and we can’t assume any common meanings any more, then preachers have to be extra-special, super-duper careful.  And I mean it.  Anything said is liable to misinterpretation and confusion, and not just by the one guy in the fourth row who didn’t like you in the first place.
Tape the Prayer of Humble Access to your foreheads, people, and memorize it.
 In fact, maybe we need a new one for the 21st century:
“WE DO NOT PRESUME… that those words that meant one thing when we were kids still mean that same thing.
WE DO NOT PRESUME…. that the Bible verse that has been comforting to me is comforting to everyone.
WE DO NOT PRESUME…. that because I repeat a phrase over and over again, everyone knows what it means.
WE DO NOT PRESUME…that we can continue to use the same words and phrases with abandon and everyone will understand what we mean.”
The work of preaching is now as much about constructing a common language as it is about sharing the gospel.  We have to redefine ‘salvation’, ‘grace’, ‘love’ , even ‘God’ and ‘Jesus’, because we cannot assume a common, static understanding.
We have to reconstruct one for ourselves.