Tag Archives: healing

Are you my mother?

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There is no question that identity matters. I believe that one of the reasons this particular question is so important is that it points to identity. Yes, we want to be loved, even to be “mothered” (nurtured, swaddled, held, nursed, comforted, encouraged, taught, protected…) These and many other essentials are held in the idea of motherhood. The “first cause” if you will of motherhood is to bring us into the world.

When the baby bird asks, “Are you my mother?” she is asking, “Do I come from you? Do I belong to and with you? Does my identity derive (at least in part) from you?” I have not personally had the ‘adopted child searching for his mother’ conversation with anyone, so I can’t speak first hand. My hunch is, though, that in this risky and difficult venture people are seeking identity as much as anything else. Some say they want to know why – “Why did you give me up? Why did you leave me?” I get that, I think, though I can’t imagine how it actually feels. Perhaps this is also a question of identity, at least partly. “Who am I, and who are you, therefore who are we, that you would do this thing? If you would do that, what does this say about me?” I don’t know, but I wonder if these aren’t some subconscious questions being asked. My mom died when I was 27 and my sister was 32. At the memorial service, as people walked out and greeted us, my mother-in-law (I adore both my in-laws) walked up and gave me a hug. Sobbing, I asked her, “Will you be my mommy now?” I felt like I was 5 years old. I felt like the baby bird. Who will do all those mothering things for me? I needed to know. It was also a question of identity – “Can I belong to you? Will you claim me in this way?” The answer was a tender and quiet and confident “Yes, of course.” What of all those around us who lack a relationship of this kind? Where are the mothers who will step forward and fill the gap? Who will respond to the cry of children and adults who lack a mother’s nurture, love and care? And who will carry this banner? Who will hold this vision of hope and community so that others might be inspired and moved to action?

**  A reflection for “Our Attachment to Identity” From 1 Corinthians 7:29-31   &   Mark 1:14-20 First preached Sunday 1/25/15 @ http://www.StPaulUCCDallas.org

The Gospel According to Mark

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Beginning January 13 and Running through Pentecost Sunday, May 19 we will be studying the Gospel of Mark at FGCC and out in the community. Our Bible Study resource will be Mark for Everyone by NT Wright available at Amazon.com by clicking on the link.

Mark for Everyone by NT Wright

The paperback copy is $8 and the kindle edition is $6.72 if you want to have a copy of the study guide, which will be a wonderful resource for those who chose to order it.

We will study a chapter of Mark each week by first hearing a sermon drawn from the chapter, followed by opportunities during the week and on Sunday to study the chapter more in depth. The times and locations of these studies are yet to be determined. If you would like to help lead or host one, please let me know.

May God bless our efforts to grow in faith as we hear the Good News proclaimed and allow it to transform our hearts, minds and lives.

Grace and Peace

Ken

Spirituality in Patient Care

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Through most of recorded history spiritual beliefs and religious practices have been assumed to play a central role in health. Religious leaders were often also seen as healers, or at least mediums through whom healing might come. The 20th century particularly saw a separation between the practice of medicine and spiritual/religious belies and practices. Harlod G. Koenig’s book  Spirituality In Patient Care: Why, How, When, and What addresses this gap and argues for the inclusion of patient’s religious and spiritual life as an essential element in “patient-centered medicine” (8). He makes use of volumes of research data to demonstrate the value of religiosity to health, and the importance of health professionals addressing this aspect of their patients’ lives.

The book outlines, as the title suggests, the why, how, when and what of including the spirituality of the patient in the treatment conversation and plan. He then proceeds to discuss some risks – i.e. some ways that religious and spiritual beliefs and practices might be problematic, and how do address these. One example is the notion that illness or suffering is somehow “God’s will” which might dispose a patient to resist treatment or might interfere with that patient’s openness and capacity for healing (108). He outlines professional boundaries for health professionals, and then spends a chapter on each of the following disciplines and how they might address spirituality in patient care: Chaplains and Pastoral Care; Nursing; Social Work; Rehabilitation; Mental Health.

His final two main chapters are spent outlining a model curriculum for including religion and spirituality in medical training, followed by an overview of beliefs and practice found in world religions. These chapters are helpful not only for medical schools but particularly for staff development and inservice training in medical facilities. Ongoing conversation is needed to develop the ability of all health practioners to address these issues effectively with patients and their families. The failure to do so can hinder the ability of patients to develop a relationship of trust with their medical team and to make full use of these resources for their progress toward wholeness.

I highly recommend this book for medical practioners as well as clergy and other religious professionals and lay leaders who function in healthcare settings or interact regularly with people in matters of their health. Below are links to chapter summary notes for use in a book club or other study.

Spirituality in Patient Care – Overview & Intro
Spirituality in Patient Care – Chapter 1
Spirituality in Patient Care – Chapter 2
Spirituality in Patient Care – Chapter 3
Spirituality in Patient Care – Chapter 4

(Other notes coming soon)

Some Thoughts on Repentance

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Last Sunday I shared some very personal reflections on my own practice of repentance. (see: http://kengcrawford.com/2012/03/05/no-one-is-beyond-hope/ ) Repentance is not just about guilt over big sins. It is also our daily humility to realize that we are not all we are created and called to be, and to confess that to ourselves, God, and one another. We admit that we fell short (a literal definition of ‘sin’ is ‘to fall short’ or ‘to miss the mark’). We ask forgiveness and make amends where to do so would not cause greater harm. This is difficult. We feel stupid and embarrassed or worse when we have to admit that we aren’t perfect. I think one of the absolute best things I do to strengthen my marriage is return to Laura if I have been short tempered and say, “I’m sorry. That’s not who I want to be or how I want to treat you. What I meant to say was…” It’s not easy to do, but it gets easier each time. Like many things, repentance gets easier with practice. We’ll always need to do it, so we might as well get on with it.

You may have also heard me say, “I’m not mean or vindictive or hateful. I can be short sighted, distracted, or stupid. But if I do or say something that you experience as hurtful, it’s not motivated by a desire to hurt, but by one of those other things. That may not ease the sting, but hopefully it eases the reconciliation. And hopefully you’ll be willing to say, “I felt hurt/angered/etc. by what you said/did/failed-to-do.” I may not like to hear that at first, but I certainly do want to hear it.

The fact that others have seemingly chosen to ‘forgive and forget’ does not absolve us of the responsibility of confession, repentance and restoration. The fact is that God chooses to not hold our sins against us – “in Christ God was reconciling the world to himself, not counting their sins against them” (2 Corinthians 5:19). We are not thereby freed from the need to confess and repent before God. Our sin, and our guilt and brokenness over it, is a barrier between ourselves and God. Remember how you felt when as a child you did something wrong but were afraid to come clean. The kinder and more loving others were, the more you hurt. The barrier was on your side, not theirs, and you were the one who had to act, had to apologize, in order to be freed to receive the love that they had for you. The same is true of our relationships with God and one another, and even with ourselves.

People often ask what is different about followers of Jesus. Part of what should be different is that we understand and practice grace and mercy in a particular way. Paul tells us, “While we were yet sinners, Christ died for us. That proves God’s love for us,” (Romans 5:8) and “Having been reconciled to God through Christ, we have also been given the ministry of reconciliation” (2 Corinthians 5:18). What God has given us – grace, mercy, forgiveness – we also are to give one another and the world. I am to love you while you are yet sinners. We are to love the world while they are yet sinners. We are to practice reconciliation, which starts with the offended, not with the offender. We don’t wait for others to apologize before we forgive, because God did not wait for us to repent before we were redeemed and forgiven (restored into relationship). This is not easy – perhaps not possible without God’s help through the Holy Spirit. It is not what our flesh wants to do, but it is what the Spirit asks of us.

Does this mean we put ourselves in situations knowing others will hurt us? Not necessarily. We are not called to remain victims in abusive or dangerous situations. We are called to seek reconciliation before writing others off and washing our hands of them. Staying in an abusive situation enables the sin of the abuser and is not an act of love, forgiveness, mercy or grace. Moreover, when we separate ourselves from that unhealthy situation we are better able to practice these virtues. The space gives us the freedom to love, and gives the other person freedom to move toward healing.

One reason we need Christian community is because this work is so difficult – we need to be reminded, encouraged, challenged, and helped to forgive and to repent. We proclaim a God who loves us enough to experience the incarnation and crucifixion. Do we practice that faith? What does our treatment of others say about what we really believe? That we are worthy of God’s forgiveness, but no one is worthy of ours? We pray, “forgive us our trespasses as we forgive those who trespass against us” (Luke 11:4); we are asking God to make the forgiveness we receive conditional on and proportional to the forgiveness we give. How frightening is that for you?

We need to practice both forgiveness and repentance – they are two sides of the same coin. If we practice one without the other, we are really just trying to manipulate God and others. We are not acting honestly and we are not acting in love. If I consistently forgive others but never repent, then I am presuming an arrogant superiority – they need to be forgiven, but I don’t. If I am repentant but never forgiving, then again I am being arrogant – “I deserve to be forgiven, but no one else does”. Humility is needed for both repentance and forgiveness, which is perhaps why humility is so often called for. It may also be why repentance and forgiveness are so difficult for us. Again, Paul points us toward Jesus who leads the way: “Let the same mind be in you that was in Christ Jesus, who, though he was in the form of God, did not regard equality with God as something to be exploited, but emptied himself, taking the form of a slave, being born in human likeness. And being found in human form, he humbled himself and became obedient to the point of death— even death on a cross.” (2 Philippians 2:5-8) Notice here that humility is not a mask for self-loathing or self-negation. To “empty oneself” is to release self-importance, to literally “not be full of oneself.” Humility must not be mistaken for self-abnegation – it is rather the fullest affirmation of our true identity as God’s beloved children.

Micah 6:8 tells us that what God desires of us is that we do justice [together with God], embrace mercy [together with God], and walk humbly [together] with God. Justice and Mercy are the two hands of humility with which we practice God’s love in the world. Any notion of Justice that lacks Mercy is false, just as is any notion of Mercy that lacks some expression of Justice. Forgiveness is not contrary to God’s justice – it is the very nature of God’s justice.

We cannot experience the fullness of God’s love without passing through our own valley of repentance – which feels for many like a shadow of death. God’s whole creation calls out to us proclaiming God’s glory and our beauty, begging for us to let ourselves be loved, and to love all around us. Repentance is a vital step in that process. Without it we can’t be ready for the things to come – cannot be ready for the blessings that God has for us or the ways that God desires to work in and through us. God has dreams for us, but until we repent, we won’t be able to dream them, much less live them.

2 Chronicles 7 vs11-22 – When it’s time for a turn-around

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Sermon Notes:

What precedes the text:     Solomon

  • asks for wisdom above all
  • gathers support from others with resources and expertise
  • builds the temple
  • asks God to hear the prayers of all people
  • asks God to forgive and restore when the Israelites sin and are defeated, become captives, or have droughts
  • Sacrifices 22k oxen and 120k sheep – hosts a great feast!

The people said:    “For he is good. His steadfast love endures forever.” (2 Chron 5:13)

If my people, Called by my name

  • Humble themselves
  • Pray
  • Seek my face
  • Turn from their wicked ways

THEN I will..

  • Hear from heaven
  • Forgive their sin
  • Heal their land

1. God will hear…

The first of these is kind of strange. God promises to hear the prayers of God’s people. Does this suggest that at other times God is unable or chooses not to hear? Would that limit God’s power? Or might we liken it to a parent responding to an insolent child by saying, “I can’t hear you when you speak to me with that tone of voice and posture. I ask you to speak to me respectfully.” Does that literally mean that the parent can’t hear? No. it is rather that the experience of the parent is dominated by the negative energy of the bratty attitude coming from the child. Perhaps this is what the author has in mind in thinking about God hearing or not hearing us.

Or, maybe this kind of hearing is linked with an active response. If I am in genuine need and cry out for help, and you do not respond, then you have not truly heard me, even if you did receive the auditory stimulation of my voice. To hear is to be moved to act, to take in the message and allow it to move one on a deeper level. Perhaps this is what it means when we say God hears our prayers. When we ask selfishly, God does not hear. When we ask a prayer that will bring harm to others, God does not hear. When we ask something that is contrary to God’s will, God does not hear, at least not in this second sense. This seems to be the message of 1 John 5:14-15 And this is the boldness we have in him, that if we ask anything according to his will, he hears us. And if we know that he hears us in whatever we ask, we know that we have obtained the requests made of him.

The phrase “hear from heaven” is used by Solomon 7 times in 2 Chronicles 6 in his prayer to God.

The Psalmist repeats the call for God to hear, answer, be gracious and revive. (Psalms 4, 17, 39, 54, 61, 84, 102, 143) We need to understand that this first promise of God is not a statement that before God was not hearing, but rather that these actions of ours move us toward a humble posture of relationship in which we can experience God hearing us.

2. Forgive…

Here too, the issue is not that God is otherwise unforgiving, or that our actions result in God deciding to forgive or being made to forgive. It is rather that until we take the necessary steps in our own lives we are not free to experience God’s forgiveness. Recall this affirmation from Exodus 34:
6 The Lord passed before him, and proclaimed, “The Lord, the Lord, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, 7 keeping steadfast love for the thousandth generation, forgiving iniquity and transgression and sin, yet by no means clearing the guilty, but visiting the iniquity of the parents upon the children and the children’s children, to the third and the fourth generation.” And again, in Numbers 14: 18 “The Lord is slow to anger, and abounding in steadfast love, forgiving iniquity and transgression, but by no means clearing the guilty, visiting the iniquity of the parents upon the children to the third and the fourth generation.’ 19 Forgive the iniquity of this people according to the greatness of your steadfast love, just as you have pardoned this people, from Egypt even until now.” 20 Then the Lord said, “I do forgive, just as you have asked; 21 nevertheless—as I live, and as all the earth shall be filled with the glory of the Lord— 22 none of the people who have seen my glory and the signs that I did in Egypt and in the wilderness, and yet have tested me these ten times and have not obeyed my voice, 23 shall see the land that I swore to give to their ancestors; none of those who despised me shall see it.

These texts demonstrate Israel’s faith in a God who desires to forgive. They also make clear that forgiveness does not prevent the natural consequences of sin from unfolding. God forgives, but we (and others) may still receive the harvest of what we (and others) have sown.

3. Heal their land…

Finally, God promises to heal. This third step is about the journey back from the brokenness that comes as a natural result of our sin. We do not know why, but God seems not to prevent injury to the innocent. Sin has consequences, often unintended, and often to innocent bystanders. What God promises in this prayer is to bring healing to the land – the Hebrew word ha erets connotes both the physical geography and its inhabitants. In a time of violence and greed, people and the rest of the natural world are injured. God promises a healing to flow that will bring restoration and renewal.

This is a wonderful vision – God will hear. God will forgive. God will heal. We want and need this, in our personal lives, in our families, in churches, communities, nations, and among nations and peoples in the world. Solomon asked that God would do this, and that the temple might be an earthly focal point for this encounter between God and human kind. There is not mention here that it is the only place, and Solomon clearly affirms the Hebrew understanding that God cannot be limited or contained by any building, place, people, or even by the heavens we see.

The text also makes clear that we have a role to play, not only in the brokenness, but also in the redemption. God says, “If my people will…” This promise is given to the people of God who were a nation. This is not about political boundaries or ideologies. This promise is given to whoever is called by God’s name. Everyone called by God’s Name. 1 Peter explodes this notion by clearly including the Gentile followers of Jesus, establishing a parallel to the story in 2 Chronicles 6-7, now envisioning God building us together as a temple for God’s self – a spiritual, mystical temple not made with hands (cf 2 Cor 5:1?)

If my people will…

  • Humble themselves
  • Pray
  • Seek my face
  • Turn from their wicked ways

Notice that turning from wicked ways (i.e. repentance) is the fourth item in this list. Does that suggest a necessary order in the process? Not necessarily, but perhaps. It is something to consider – i.e. what are the steps toward repentance? Can we just jump right into repentance, or do some other things precede? I suspect that repentance is like forgiveness and love of enemy or love of neighbor as self – it is something toward which we are directly called, but we can’t get there directly. So, what can we see are three steps toward full repentance? Humility, prayer, seeking after God.

1. Humble themselves. This is an active discipline that requires our attention. It is about our thoughts and attitudes toward other people. Our humility is a posture before self, others, the world and God. It is our awareness that:

  • We do not know everything
  • We are not the center of everything
  • We are not in control
  • I.E. We are not GOD

2. Pray – Prayer also is an active spiritual discipline – it is attending to the spiritual conversation continually in process between God and the world – its like entering a chat line, picking up a party line, or tuning in to a CB or ham radio channel.

  • We have to turn the radio on.
  • We have to tune in.
  • We have to be quiet and listen.

This posture of prayer follows the openness that grows from our humility. Once we assume this receptivity, then we are able to understand more deeply God’s heart for us and for the world. We see the gap between all God desires and all that is. Our hearts break, not because of all that has been done to us, but because of all that we, individually and collectively, have done.

3. Seek my face. We realize through our humility and openness in prayer that we need God more than anything else. We yearn for God. The Psalmist captures our heart: “As a deer longs for flowing streams, so we long for you O God.” (Psalm 42:1); “Who have I in heaven but you, and having you, I desire nothing else.” (Psalm 73:25) “As a servant looks to the hand of his master, and a maid to the hand of her mistress, so we look to you.” (Psalm 123:2). We seek God’s face – God’s presence, God’s radiance. We seek God looking upon us as a loving parent.

I don’t know really whether these things MUST precede repentance – a turning away from our wicked ways – but they certainly will help in the ongoing process of turning away. Repentance of this sort is not a onetime thing. Our wickedness has a depth and breadth to it. It is not just a series of actions, but a complex of ideas, habits and systems. The turning away is a long, slow, laborious process that will continually require us rehearsing those other three steps in order for us to maintain our sense of who we are in God. Humble ourselves, pray, seek God’s face. Repeat. Continually.

Returning to the text of chapter 6 of 2 Chronicles, we hear a list when it may be time for a turn-around.

  • If someone sins against another
  • When your people Israel, having sinned against you, are defeated before an enemy
  • When heaven is shut up and there is no rain because they have sinned against you
  • If there is famine in the land, if there is plague, blight, mildew, locust, or caterpillar;
  • If their enemies besiege them in any of the settlements of the lands;
  • Whatever suffering, whatever sickness there is
  • If your people go out to battle against their enemies
  • If they sin against you—for there is no one who does not sin—and you are angry with them and give them to an enemy, so that they are carried away captive to a land far or near;

When we know we have sinned against someone, then it’s time for a turn-around.
When there is suffering or sickness, then it’s time for a turn-around.
When we are overcome by our adversaries, then it’s time for a turn-around.
When the things that sustain life are in short supply, then it’s time for a turn-around.
When we are up against great obstacles, then it’s time for a turn-around.
When we find ourselves in captivity, then it’s time for a turn-around.

And when it’s time for a turn-around, then we know what we need to do:
Humble ourselves. Pray. Seek God’s face. Turn from our wicked ways.