Author Archive: Craig

Temples and Borders

Reflections on John 2 and Jesus prophesying about “this temple.”

Borders define. Who is in? Who is out? Who belongs? Who does not belong? Who has power? Who does not have power? Whose authority are you under? Whose authority has reached its limit?

Borders easily become zones of violence. The authority to enforce and establish borders is usually external to a person. Border enforcement has to be granted. At a border it can feel like some bodies are worth less than other bodies.

Watch Jesus at The Temple.

13When it was almost time for the Jewish Passover, Jesus went up to Jerusalem. 14In the temple courts he found people selling cattle, sheep and doves, and others sitting at tables exchanging money. 15So he made a whip out of cords, and drove all from the temple courts, both sheep and cattle; he scattered the coins of the money changers and overturned their tables. 16To those who sold doves he said, “Get these out of here! Stop turning my Father’s house into a market!” 17His disciples remembered that it is written: “Zeal for your house will consume me.”

18The Jews then responded to him, “What sign can you show us to prove your authority to do all this?”

19Jesus answered them, “Destroy this temple, and I will raise it again in three days.”

20They replied, “It has taken forty-six years to build this temple, and you are going to raise it in three days?” 21But the temple he had spoken of was his body. 22After he was raised from the dead, his disciples recalled what he had said. Then they believed the scripture and the words that Jesus had spoken.

23Now while he was in Jerusalem at the Passover Festival, many people saw the signs he was performing and believed in his name.

24But Jesus would not entrust himself to them, for he knew all people. 25He did not need any testimony about mankind, for he knew what was in each person.

John 2:13-25, NIV

Jesus walked right into the domain of the Temple border patrol. That’s why the authorities who observed Jesus clearing the temple courts were questioning him. He had run some bodies out of the Temple. He had made room for other bodies in the Court of the Gentiles. To progress through the thresholds of the Temple was to move across several border zones. The further in one went towards the Holy of Holies, the smaller the crowd. The Temple had clear borders: The Court of the Gentiles, The Court of the Women, The Court of Israel. The Court of Priests. Jesus had cleared the Court of the Gentiles, so they ask him, “What sign can you show us to prove your authority to do all this?”

Throughout his ministry Jesus entered the border zones of Israel and disrupted their  standard operating procedures. When he entered the Temple as a thirty year old he did not come with the questions and explorations of a twelve year old boy seeking to be about “His Father’s business.” Jesus entered and took up what appeared to his disciples to be a zealot’s reformation enthusiasm. They recalled, “Zeal for your house will consume me.”

It was a busy day just before Passover when Jesus ran the sellers of sacrificial animals and the money changers for the temple tax out of the temple courts. He had cleared the Court of the Gentiles and was saying to them, “Get these out of here! Stop turning my Father’s house into a market!” Perhaps Jesus had come there because the cry of the nations had risen up to the ears of the LORD. Now the persons of power were asking for signs, just as Pharaoh had asked.

What sign will you show us?

Jesus offered them one sign.

“Destroy this temple, and I will raise it again in three days.”

His answer must of been shocking. The splendour of Herod’s temple was great. Even the disciples later sought to engage Jesus in consideration of its awesomeness. Those listening to Jesus blurt out, “It has taken forty-six years to build this temple, and you are going to raise it in three days?”

Only when they could look back from the Resurrection and the Cross did the disciples begin to get Jesus. 

“But the temple he had spoken of was his body. After he was raised from the dead, his disciples recalled what he had said. Then they believed the scripture and the words that Jesus had spoken.” 

Jesus treated His body as The Temple. Jesus treated bodies as temples. Yes, zeal for His Father’s house consumed Him. Jesus ached to see people become gloriously occupied as temples of the Holy Spirit.

The Temple was a border.

The Temple was a meeting place of Heaven and earth.

The temple Jesus had spoken of was His body.

Jesus’ body is a temple.

Having come from the communion of God, He embodied His own authority.

Jesus’ body crucified and resurrected is His promised sign.

The body is a temple.

When Jesus cleared the Jerusalem Temple He was making room for bodies.

Jesus cleared the Temple to make room for Gentile bodies.

The body as temple is of utmost concern for Jesus.

You are of utmost concern to Jesus.

There is no body that is worth less!

Don’t you know that your body is the temple of the Holy Spirit?

You have been bought at a price!

Jesus has authority to make room for you.

But you have authority to make room for Jesus in the temple of your body.

The bodies of people at borders are temples.

The bodies of people at borders are sacred.

Where is our zeal for our Father’s house?

Jesus knows what is in a person.

Jesus can see into our temples.

We can’t easily see what’s in each temple.

But we can treat all bodies as temples, just as Jesus did.

Holy.

This the Way of all who are His Temple.

Temple politics are strangely differentiating.

So are borders.

Prayer of the People, 30 June 2019

Heavenly Father,

We rejoice to gather before you and pray. Together with your Son and in the power of your Holy Spirit we cry, “Abba. Father.” 

You have turned our mourning into new song.
You have turned our despair into hope.
You have turned our death into victory.
You have given us a happy dance.
You have set us free.

Hallelujah.

Let freedom ring out in our hearts today. Remind us of the Cross of Jesus for He has become our righteousness. Establish your Kingdom in our lives.

Set us free from twisted pride.
Set us free from the performance trap.
Set us free from willful sins.
Set us free from blinding selfishness.

Only you can set us free from the shame that accuses us. Set us Free O Lord.

We have no one else who has the Words of Life but You! So deliver us from evil. Fortify us with your love so that we are disturbed by that which abuses your dear children.

Come Lord Jesus, Come.

We rejoice today in theses miracles of freedom:
We have lifted up the name of Jesus Christ as Lord.
We have gathered in your name.
We have held your Word and given it away.
We have proclaimed the Gospel freely.
We have spoken out against injustice.

We have received the prophetic word.
We have prayed for your deliverance.
We have announced your forgiveness.
We have freely given your gifts for the common the good.
We have sought the truth and found it.

Oh Lord, such miracles! Help us to treasure them rightly and to go forth in the joy of our salvation and in the power of the Spirit as wise stewards of such freedom. So, we pray again for ourselves and our brothers and sisters among the nations, as Jesus teaches us:

(Please join me in the Lord’s Prayer)

Our Father in heaven,
hallowed be your name,
your kingdom come,
your will be done,
on earth as it is in heaven.
Give us today our daily bread.
And forgive us our debts,
as we also have forgiven our debtors.
And lead us not into temptation,
but deliver us from the evil one;
for yours is the kingdom,
and the power, and the glory, 
forever. 
Amen.

Doing Anything Worth Doing for the Long Haul

I finished reading Michael Foley’s new book, Farming for the Long Haul today. Besides the delight and joy of putting my hands in the soil and serving up the fruit of this labour, I also take the Apostle Paul’s command to Timothy to heart: consider the hard-working farmer. In my own vocation attentiveness to the hard-working farmer has generated some wisdom. Hopefully its wisdom that will keep me in my vocation for the long haul too!

Michael currently farms in California at Green Uprising Farm with his wife and eldest daughter. Besides serving on several farming related boards, he is the cofounder of the School of Adaptive Agriculture and manages his local farmers market.

I offer this lengthy quote from Michael Foley in which wisdom for the long haul nurtures a kind of stewardship that resists the impulse to just move on or to just take what you can from a place:

Exodus resonates in our culture, even today, because much of the settlement of the United States was experienced as an exodus from tyranny, precarious living conditions, or overcrowding. Oscar Handlin’s classic study of European immigrants to the United States draws in broad strokes the situation of peasants in an overcrowded Europe; and the portrait applies to the circumstances of many immigrants. The impulse to simply move on in the face of limited opportunities at home fueled the westward migration of both these and earlier settlers and informed our own culture of mobility.

Exodus may be an alternative to captivity, but it is also an exile. And exiles settle uneasily on the land and often find their former experiences less than helpful with new soil, a new climate, new conditions of production, and new markets. They leave behind their long experience of stewardship, if they enjoyed it at all, and they are too apt to move on again rather than cultivate the soil and the society where they find themselves. They can lend diversity and richness to they places they come to, but it takes years, even generations, to grow the sorts of roots that are required to tend the land well.

As Wendell Berry says, genuine stewardship lies “in the possibility of settled families and local communities, in which the knowledge of proper means and methods, proper moderations and restraints, can be handed down, and so accumulate in place and stay alive; the experience of one generation is not adequate to inform and control its actions.” (“The Making of a Marginal Farm” reprinted in The World-Ending Fire: The Essential Wendell Berry, 2017. p. 45) Thanks to the relentless uprooting that a national economy and education system focused on upward mobility has thrust upon us, and to our own immigrant roots, most Americans are exiles, and those of us who choose to recover the sounder principles of caring for land and community are only slowly learning to be rooted. We should avoid exodus where we can. We will need a culture that rewards and encourages rootedness instead of mobility if we are to assume a role as proper stewards of the land and truly farm for the long haul. But that means that we will need also to cultivate voice as our first and most persistent response to the larger forces that attempt to shape our destiny.

Michael Foley. Farming for the Long Haul, Resilience and the Lost Art of Agricultural Inventiveness. 2019. p. 194-195.

Farming for the Long Haul from Amazon

Prayer of the People, 23 June 2019

Prayer of the People

23 June 2019

Heavenly Father,

We enter into your communion, the communion of the Father, Son, and Holy Spirit,
 today by the blood of Jesus poured out at the cross. You have opened the way for us to come before your throne of grace in our time of need.

You are the One who brought the heavens and the earth out of the chaos.
You are the One who saved Hagar from her lonely tears.

You are the One who rescued Israel from Egypt’s oppression. 

You are the One who delivered David from Saul’s jealousy.

You are the One who lifted Jeremiah from the muddy pit.

You are the One who fortified Hosea in the face of unfaithfulness.

You are the One who has made our lives so precious. May your Word prevail in our lives.

We grieve today with the family of retired UBC professor, Peter Winterburn who died Friday in Chile during a robbery. May you comfort and help his family.  

We lift up to you the people of Sudan. Please let your peace prevail. May the violence stop and may the conflicted parties work out a way for good governance in the pursuit of common good.

We acknowledge the mindless ease with which we have benefitted from the domination of others. Across Canada this past week Indigenous peoples celebrated their continued presence among us and have invited us to appreciate aspects of your common grace among them. Help us Lord to listen.

We set before you the city of Athens, Greece and pray that you would bless our friends who are labouring to meet the needs of refugees even when such mercy is unpopular. Strengthen them. Fill them with your Spirit. Give them wisdom. Meet their financial needs and even today fill them with the joy of your salvation.

All truth is your truth O Lord. So we pray Lord Jesus that this place would be a community in pursuit of the truth in all our relationships. Even today Lord, Meet us in the conflicts this interchange creates. You have said Blessed are those who are persecuted because of righteousness and who suffer because of your Name. Fortify us with your love Lord and Let us all be set free by the Truth. 

Join me now in the Lord’s Prayer — 

Our Father in heaven,
hallowed be your name,
your kingdom come,
your will be done,
on earth as it is in heaven.
Give us today our daily bread.
And forgive us our debts,
as we also have forgiven our debtors.
And lead us not into temptation,
but deliver us from the evil one;
for yours is the kingdom,
and the power, and the glory, 
forever. 
Amen.

Mindfulness and the who.

Chalkboard at UBC, Mindfulness

Ronald Purser is pulling back the curtain on mindfulness; his book will be released in July. I am surrounding by mindfulness talk. This past year, reading Paulo Freire brought me to say to myself, “Mindfulness is not conscientization.” Maybe I should start saying that out loud so we can challenge this thought… so here we go.

In my work with students I find that mindfulness has become the mantra of the academy especially as it relates to student stress. That’s convenient isn’t it? Mindfulness changes the geography of a problem. It allows the university to off-load responsibility from the faculties so they don’t have to change the demands they are putting on students, staff, and even administrations. Instead the student bears the weight of being stressed out. The student bears the weight of not being able to learn fast enough. The student is solely and personally responsible. The student just needs to be trained in how to cope.

It’s a perfect storm. Top ranked universities are supposed to launch top notch students to the world (to the employers waiting on them.) At the same time, there is more to learn; the sheer amount of information and the depth of that information has made for enormous silo’s of specialization in university degrees. And yes, students may be showing up at universities with a lower threshold for some kinds of stress.

I’m all in for a holy pause. However, mindfulness is not helping address the conditions that a student may become aware of when they stop moving. I fear that mindfulness without an ethic for evaluating the world forces coming down on us may indeed be making us sicker. The source of some problems are located outside of us. However, mindfulness as a new technology for health has no authority for identifying oppressive forces.

Is mindfulness conditioning us to be passive?

While there may be some good brought through “mindfulness” maybe it doesn’t go far enough. If mindfulness does bring some pause and some space for restoration, maybe it just centres us in our selves. And here’s the catch: If its always our neighbour’s fault that they are not able to cope, then love for neighbour only means that I have to help them cope. That’s a small view of love isn’t it? I find that so unsatisfying. True love means that I may sometimes need to do something to lift the burden or to address a system that is arrayed against. True love will find a way for mercy to do its work.

Mindfulness as it has been constructed in public discourse creates a vision of society and what it needs. Ronald writes, “Underneath its therapeutic discourse, mindfulness subtly reframes problems as the outcomes of choices. Personal troubles are never attributed to political or socioeconomic conditions, but are always psychological in nature and diagnosed as pathologies. Society therefore needs therapy, not radical change.”

I read this article and feel primed to read Purser’s book when it comes out.

Be mindful of God.

In Vancouver I feel like I’m surrounded by the mindfulness mantra. It’s been a topic of conversation in our household. So here’s what I have been saying, “Be mindful; but be mindful of God.” I’ve been saying this to myself and to my kids while they are growing up in the school system. Be mindful of the God who has been revealed in Jesus Christ. The One who cares. The One who enters into life. The One who has moved into the neighbourhood. The One who is active, challenging, and prophetic toward the powers and principalities arrayed against the glory of God finding its home in people. Be mindful of God so you can live loved. Be mindful of the One who loves you.

The Apostle Paul lives out of this kind of mindfulness and encourages us: Let your gentleness be evident to all. The Lord is near. (Phillipians 4:5)

See what this kind of mindfulness does?

We are to become a gentle force against that which would destroy people. So, be mindful of God. Being mindful of God unveiled through Jesus Christ fortifies us to love and to pray.

What’s your take on mindfulness?