Connecting Learning to Tradition

There is an interesting article on how various people find themselves studying religion in the NY Times today. In the article, they talk about how attaching religious conversation and shared language to a tradition helps create a place to build community and that it is keeping these things connected that is one of the gifts and challenges of education today:

Within higher education, divinity programs often stand apart from the cult of relativism in the liberal arts and the utilitarian emphasis in professional schools focusing on business and law, for example.

“If you were simply looking for the skills, you might go to the Kennedy School of Government,” said the Rev. Dudley C. Rose, the associate dean for ministry studies at Harvard. “And philosophy and liberal-arts fields have given up on the project of finding a moral language, an articulation of values. That language isn’t found in many places. And when you find it, it’s not easy to abstract it. You have to connect it to a tradition.”

Source: Secular, but Feeling a Call to Divinity School

What Rose is suggesting has been given up at other institutions, I see as taking place at a school like Guilford College, where I now work. I think the tension is being held between these differing fields at Guilford. There is a diversity of religion and non-religious expressions, but students come together in various ways, learning how to articulate moral language and values or working out in deeper ways what they already come with, that are connected to the Quaker tradition (or challenge it). Of course, not every class does this explicitly, but my sense so far is that the campus as a whole tries to embody this grounding in tradition in ways that make the school rather unique within the landscape of offerings.

Convergent Model of Renewal: Discussion Guide and Sketchnotes (Chapter 3)

Daniels_AConvergentModelofRenewal_01193_copyWe are doing a discussion at Camas Friends Church on my book, “A Convergent Model of Renewal.” This week is chapter three, which covers what we can learn from participatory culture.

I am posting the sketchnotes and  discussion questions here each week for anyone who would like to download them and use them. Feel free to share and dispense however that makes sense as usual things are shared here under the creative commons 4.0 “share and share alike” designation. Continue reading Convergent Model of Renewal: Discussion Guide and Sketchnotes (Chapter 3)

A Fantastic, Participatory, Quaker Meeting

 

This is my commandment, that you love one another as I have loved you. No one has greater love than this, to lay down one’s life for one’s friends. You are my friends if you do what I command you. I do not call you servants any longer, because the servant does not know what the master is doing; but I have called you friends, because I have made known to you everything that I have heard from my Father. (John 15:12–15)

Fantastic Mr. Fox

 

The third strength I see is that you are a participatory Quaker meeting (See First and Second Here).

Before I talk a little about what it means to be participatory, I want to say something about what it is not.

One of my favorite stories is the story about the Fantastic Mr. Fox. In the story, Mr. Fox, who is the fantastic one, would steal either a “plump Chicken from Boggis, a goose from Bunce, or a nice turkey from Bean.” And every evening these three farmers could never catch him for Mr. Fox was a clever and fantastic fox.

If you know the story then you know that what transpires between the protagonist and these crooked farmers is an epic battle. Armed with machinery and weapons the three farmers matched by the wits of Mr. Fox and the other animals. First the farmers dig up Mr. Fox’s home in the ground with shovels, then they get great big tractors and dig deeper into the ground, pushing Mr. Fox and his family further underground. The more Fox and the other animals escape the more “wild with rage” the farmers become.

First the farmers dig up Mr. Fox’s home in the ground with shovels, then they get great big tractors and dig deeper into the ground, pushing Mr. Fox and his family further underground. The more Fox and the other animals escape the more “wild with rage” the farmers become.

[Slide] Boggis, Bunce, and Bean
One fat, one short, one lean!
These menacing crooks
So different in looks
Are nonetheless equally mean!

Continue reading A Fantastic, Participatory, Quaker Meeting

Snakes on a pole or The Rut That I Love (John 3:13-21)

And just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that whoever believes in him may have eternal life.

“For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life.

“Indeed, God did not send the Son into the world to condemn the world, but in order that the world might be saved through him.” (John 3:14–18 NRSV)

This morning I want to address the question: what is salvation? How are we to think about this work, especially in the context of what this famous little passage is saying?

Three images: * Healing * Connection and * Light

Healing

First, let’s begin this message about salvation and the love of God with something that seems unrelated: a snake on a pole.

[Read John 3:14–15]

This is connected to an obscure Old Testament reference – that I assume you all have memorized – where Moses is told by God to:

“Make a poisonous serpent, and set it on a pole; and everyone who is bitten shall look at it and live.” So Moses made a serpent of bronze, and put it upon a pole; and whenever a serpent bit someone, that person would look at the serpent of bronze and live.” (Numbers 21:8–9) Continue reading Snakes on a pole or The Rut That I Love (John 3:13-21)

Reflecting on Grief and Pastoral Care

I am a monthly contributor to the blog Antioch Session. Antioch Session is a collective blog run by Zach Hoag and Scott Emergy and hosts a number of great writers all who are writing as a means to advance what they consider to be “creative Christianity” around three key areas: Liturgical, Missional and the cultural.

For this month’s contribution, I wrote an article about some of my experiences of walking with others who are grieving. It’s a follow-up post from my May article on Antioch Session about the death of my friend and Quaker pastor Stan Thornburg, as well as my article in Friends Journal about the suicide of my step-father. I wanted to reflect on what I’m learning through all of this from a pastoral care perspective. What does it mean to walk with another who is grieving?

Here is an excerpt:

But I am learning that in order to genuinely care for others, I must work at how I carry and tend to my own pain. Doing the grief work around my step-dad’s death has opened up new ways of connecting with others in their pain. I have to remind myself that is okay to admit that I need care too. A “wounded healer,” as Nouwen calls it, must learn how to descend that staircase into those buried wounds, even though we are afraid. In doing so, our own pain can become a source of a healing for others and our sensitivity can, like a diving rod, guide us in toward where the true woundedness resides in others.

Continue reading by following this link: In the Deep End With Grief: Thoughts on Pastoral Care With Those Hurting Most.