Category: Love (Page 2 of 2)

prayer for discipleship

God of love,
source of mercy and compassion,
weave your dream for the world
into the fabric of our lives. 

Remove the scales from our eyes
and lift the indifference from our hearts,
so that we may see your vision –
a new reign of justice and compassion
that will renew the earth.

Transform our lives,
so that we may accomplish your purpose.

Anoint us with your spirit of love
that we might bring good news to the oppressed,
bind up the brokenhearted,
and proclaim release to the captive.

Give us a new urgency
and a new commitment
to feed the hungry,
clothe the naked,
shelter the homeless,
and visit those who live in isolation.

Help us to reach out to those
whom no one else will touch,
to accept the unacceptable,
and to embrace the enemy.

Surround us with your love,
fill us with your grace,
and strengthen us for your service.

Empower us to respond to the call of Jesus –
to deny ourselves,
to take up our crosses,
and to follow.

Make us your disciples.

Amen

 

© 2010 Kurt Struckmeyer

doxology for humanity

Music: Old Hundredth / “Praise God, from Whom All Blessings Flow”

 

Praise life that makes us change and grow
Praise love that makes compassion flow
Praise peace that ends all strife and fear
Praise hands that work for justice here

Praise ears that hear the children’s cries
Praise truth that counters cruel lies
Praise hearts that value human worth
Praise lives that build a better earth

Praise eyes that see all human need
Praise minds that cast out selfish greed
Praise lips that challenge those in power
Praise those who struggle every hour

Praise faith that keeps us ever strong
Praise hope that triumphs over wrong
Praise dreams that make our spirits rise
Praise voices raised in joyful cries

 

 

© 2013  Kurt Struckmeyer

a creed of love

I believe in the hidden God of love:
the spirit of love and compassion
found at the breadth and depth
of every human life.

I believe in the vision of Jesus:
the reigning of God on earth,
found where people and societies
are governed by the rule of love.

I believe in the way of Jesus:
a love for God and neighbor,
a love for stranger and enemy,
a love for outcast and alien.

I believe in the abundant life of Jesus:
a life of acceptance, inclusion, and forgiveness,
a life of equality, generosity, and sharing,
a life of compassion, service, and nonviolence.

I believe that Jesus modeled the godly life:
healing the sick and serving the poor,
seeking dignity and equality for all people,
and calling for shared wealth and economic justice.
For this he was condemned and crucified
by those who serve the forces of domination
in every time and place.

I believe that though he died,
the spirit of Jesus lives on
among those who strive for peace and justice
and who work to create a better world.

In the name of Jesus,
and in the name of love,
I commit myself to care for others,
to break down the barriers that separate us,
and to seek justice and peace in the world.

Amen.

 

 

© 2014 Kurt Struckmeyer

the Easter uprising

Holy Week recounts the story of Jesus’ march to Jerusalem, his teachings and disruptive actions in the Temple, his arrest, trial, and execution. And on Easter Sunday, we hear of his resurrection from the dead as a vindication by God of his life and message. On Easter, we celebrate the uprising of Jesus, an uprising that has the power to transform lives and the course of history.

According to the synoptic gospels (Matthew, Mark, and Luke), sometime in his third year of healing and teaching in Galilee, after building the core of his movement, Jesus set his sights on Jerusalem in Judea. He decided to go here to confront the Sadducees—the rich and powerful rulers of the people—at their symbolic seat of power. He entered the city in a noisy act of political street theater and then interrupted the operations of the Jerusalem Temple with a demonstration for economic justice.

Jesus clearly understood that imprisonment, torture, and death are always potential and likely consequences of the pursuit of justice in an unjust society. He cautioned his followers that in order to follow him, they must be willing to risk public execution on a cross—the Roman penalty for civil disobedience and insurrection by impoverished and dispossessed people. It was a time requiring courageous decision. Jesus was heading towards a confrontation with power that risked his life and the lives of his followers. Continue reading

impractical visionaries

(Note: This was written during the run-up to the 2016 presidential election.)

A number of commentators have mentioned the impracticality of Bernie Sanders’ ideas and objectives for change in American society—an American revolution fueled by an animated and passionate young electorate. Given the intransigence of Republicans in Congress—these commentators often state—there is no hope that any of his radical ideas (breaking up the big banks, reversing the decline of the middle class, a living minimum wage, health care for all, free college education, addressing climate change, and making the wealthy pay their fair share) will become a reality. The commentators state that Hillary Clinton, being more practical and realistic, has a better chance to accomplish her more modest objectives. Frankly, I think that this viewpoint is as out of touch with reality as Sanders’ objectives may seem. The only difference is that if expectations are lowered, our disappointment will also be lower when Republicans inevitably continue to obstruct the plans of any Democratic president. If the Republicans hate anyone more than Barack Obama, it’s Hillary Clinton. But if all we want to accomplish is to not rock the boat of establishment politics and maintain the status quo of income inequality, then Hillary Clinton is the ideal candidate.

Change, however, requires a vision, often an extraordinary vision. Visionary leaders like Gandhi and King were able to mobilize dedicated movements for change because they each held out a vision of a better and more just society based on the impracticalities of love and nonviolence. They were widely criticized for being too ambitious, too radical, and much too impractical. Jesus was also an impractical visionary. Who would give any credibility to his vision of the kingdom of God that proposed a new community based on loving your neighbor and enemies, forgiving offenses repeatedly, lending to those in need without expectation of return, welcoming the immigrant, feeding the hungry, clothing the naked, caring for the sick, being compassionate toward prisoners, and turning the other cheek? Continue reading

the words of the eucharist

This post is a response to a recent article on Tony Robert’s blog by guest blogger Lenora Rand, titled “New Communion Words.”

Rand reflects on her experience distributing communion at the Wild Goose Festival, an annual gathering that focuses on justice, spirituality, music and the arts. The festival is “rooted in the Christian tradition” and is popular among progressive Christians and many involved with the emerging church movement. The name Wild Goose comes from a Celtic metaphor for the Holy Spirit.

Rand said:

I was . . . suddenly so uncomfortable with the words I have always known to say during communion. As they were coming out of my mouth, my head was swirling with questions about whether these particular words adequately reflected my beliefs anymore.

The body of Christ, broken for you.
The blood of Christ, shed for you.

I started thinking about it afterwards though. Wondering, what do I really believe about atonement? And about this sacrament?  What else could I say with conviction during communion?

Rand is raising the issue of how the ancient practice of the eucharist is being impacted by the postmodern world in which many traditional doctrines of the church are being questioned and reevaluated. Continue reading

the church and LGBT justice

There is an old joke that asks, “What do you call a man who loves another man?” The answer: “a Christian.” It is ironic, isn’t it, that Christians are foremost among those who object to a man loving another man and a woman loving another woman?

By the end of June, the U.S. Supreme Court will rule in the case of Obergefell v. Hodges, deciding whether gay marriage should be legal across the country—a decision that will alter the social fabric of the nation. Such a decision will be a huge win for gay marriage advocates, but the lesbian, gay, bisexual, and transgendered community will continue to fight legal battles over equal rights for decades. And they will continue to struggle for legitimacy in the eyes of the church.

A majority of American voters say they support a Supreme Court decision to allow same-sex couples the constitutional right to marry, but the issue remains far from settled among socially conservative religious communities that have repeatedly proclaimed biblical support for human injustice. Christine Smith writes:

Through its theologies, biblical interpretations, and sexual ethics, the Christian church is one of the primary institutions that provide a foundation for social and ecclesiastical oppression of lesbians and gay men.

(Preaching as Weeping, Confession, and Resistance)

Yet a growing number of other Christians are challenging traditional religious thinking, rejecting homophobia and heterosexism because of a different set of theological and biblical perspectives. The result has been enormous conflict in the church. Sexual issues are tearing churches apart today as never before. The issue of homosexuality threatens to fracture whole denominations, as the issue of slavery did a hundred and fifty years ago. Long after this matter is settled in secular society, churches will continue to argue over the struggle between ancient revealed truth and contemporary human justice. Continue reading

some thoughts on loving-kindness

He has told you, O mortal, what is good; and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God?
– The prophet Micah (NRSV)

I have always depended on the kindness of strangers.
– Blanche DuBois in “A Streetcar Named Desire”

Can kindness save the world? That is the question I posed as I reflected on the theme of ‘transforming the world through loving kindness.’ Are we really talking about changing the world through small acts of kindness, perhaps from one stranger to another? If so, are we discussing a movement like London’s ‘Kindness Offensive,’ known for orchestrating large-scale ‘random acts of kindness?’ Although kindness is an important virtue, and the world is all the better for it, can friendly, gentle, caring, considerate, and helpful people change the entrenched systems of domination, poverty, and violence that we face in our neighborhoods, nation, and the global community? Kindness may give pleasure to others and make us feel better in return, but I suspect that transforming the world will require more than simple acts of kindness that lift someone’s spirits.

Perhaps the answer to my question can be found by exploring the meaning of the phrase ‘loving kindness.’ That intriguing expression offers new insights. There are two ways of looking at this phrase and it turns out they are interconnected. The first, and perhaps the most obvious, is in reference to the poetry of Micah 6:8 in the New Revised Standard Version (NRSV) translation—“He has told you, O mortal, what is good; and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God?” In this context, it is important to grasp what it means to ‘love kindness,’ (a verb with an objective noun), particularly in partnership with such concepts as ‘justice’ and ‘humility.’ A second way of looking at the phrase is by examining the peculiar hyphenated word ‘loving-kindness’ (a compound noun), invented by Miles Coverdale (1488-1569) when he created the first English translation of the Bible in 1535. If this is the case, one wonders why ‘kindness’ needs a modifier. Is there any other kind of kindness than the loving kind? Continue reading

praying to love

“I am God, says Love, for Love is God and God is Love.”
– Marguerite de Porete (1249–1310)

The way we pray is determined by our image of God. The most popular image in the Abrahamic religions (Judaism, Christianity, and Islam) is that of a supernatural theistic God who dwells somewhere “up there” or “out there” and reigns with unlimited majesty and power. This is the image of a transcendent God—separate from and greater than all of creation, including humanity. The blended God(s) of the Canaanite and Hebrew traditions—Elohim and Yahweh—whom we encounter in the Hebrew Bible, were conceived of in anthropomorphic terms, nearly always with male gender. Ezekiel and Daniel viewed God as a human-like being seated on a heavenly throne (or a flying war chariot) surrounded by a royal court of lesser divine beings. I was taught in catechism classes that the biblical God is omnipresent (present everywhere), omniscient (all-knowing), and omnipotent (all-powerful). Because of these characteristics, our prayers are directed to a God who is nearby, accessible, and listening, who already knows what is in our hearts and minds even before we speak, and can answer our prayers by powerful supernatural means when necessary.

For many Christians, a supernatural theistic God is a daily reality in their lives, but for many others, this kind of God is simply not there. They long to feel God’s presence and God’s love, but instead they experience emptiness and isolation. They worship God in church, but find that God is not present in the sanctuary. They pray fervently to God in private moments, but realize that their prayers often go unanswered. In the end, there is only silence. The biblical character of Job cried out to God in despair, “I cry to you God, but you do not answer. I stand before you, and you don’t even bother to look.” (Job 30:20)

Barbara Brown Taylor (b. 1951) describes this emptiness in her book Leaving Church: a Memoir of Faith, in which she relates her experiences at a small Episcopal church in rural Georgia.

On my worst nights I lay in bed feeling like a single parent, unable to sleep because I knew I did not have enough love in me to go around. God was the boundless lover, but for many people God was the parent who had left. They still read about him in the Bible and sang about him in hymns. They still believed in his reality, which made it even harder to accept his apparent lack of interest in them. They waited for messages from him that did not arrive. They prepared their hearts for meetings that never happened. They listened to other Christians speak as if God showed up every night for supper, leaving them to wonder what they had done wrong to make God go off and start another family.

Mother Teresa (1910–1997), who ministered to the needs of the poor, sick, orphaned, and dying in India for over 50 years, felt a similar absence and silence in her life. It began soon after she set up her Missionaries of Charity in Calcutta in the late 1940s and continued until her death in 1997. She interpreted it as a loss of faith.

If there be a God—please forgive me. When I try to raise my thoughts to heaven, there is such convicting emptiness that those very thoughts return like sharp knives and hurt my very soul. I am told God loves me—and yet the reality of darkness and coldness and emptiness is so great that nothing touches my soul.

The image of a transcendent all-powerful, interventionist God is still the most prevalent one in America today. But for some people, it has ceased to be a reasonable working hypothesis. Continue reading

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