Mysteries and Poetry

June 5, 2014 in Faith Matters by Mitzi Minor

My summer entertainment reading is always mystery novels which I’ve loved since meeting the Hardy Boys in 4th grade. Recently I’ve appreciated stories set in a different time period than my own, especially the early 20th century. Watching Downton Abbey made me realize how little I know about those years. Learning some history is more fun in the context of figuring out whodunit. I’m glad for the novels of Barbara Cleverly, Jacqueline Winspear, and Susan E. MacNeal, and I love love love the work of Laurie R. King.

I’m re-reading the poetry of David Whyte for my spiritual journey. Poets spark my imagination and inspire me to reconsider how I see myself or the world or God. I’m sorry our scientific culture usually considers poetry to be only “prettified language,” because anyone who doesn’t read Wendell Berry, Mary Oliver, Rilke, Rumi, William Stafford, Denise Levertov, and David Whyte among many others is missing a wealth of insight and possibility. Last summer I re-read Rumi. This summer is Whyte (“You must learn one thing. The world was made to be free in”). Those interested in turning or returning to poetry might try Roger Housden’s 10 Poems series (10 Poems to Set You Free; 10 Poems to Open Your Heart, etc.). Prepare to be moved!


All Prayers are Sectarian

May 6, 2014 in Faith Matters by Mark Muesse

It is a fallacy to think that there are such things as nonsectarian prayers. Even if “ceremonial” prayers make no mention of the distinctive appellations of particular religions (such as Jesus Christ for Christians, al-Lah for Muslims, or Adonai for Jews), all prayers are addressed to a personal deity, which most English-speakers call “god.” However, not all people—not even all religious people—believe in a personal deity. Hence, not all people—including religious people—pray. Prayers are performed by theists, those who imagine absolute reality to be human-like and amenable to personal appeal. But not all people—including religious people—are theists. Theism is a pervasive form of religious belief, to be sure, but it is not the only form. Thus, to make prayer of any sort acceptable on government-sponsored occasions is to show preference for one form of religious expression to the exclusion of others. And the preferential treatment of any particular religious form—even if that form is as widely held as theism—violates the spirit of the separation of church and state.


Outrage to Go Around

April 30, 2014 in Faith Matters by Mitzi Minor

I want to begin my response to the NBA situation with a salute to business owners and people with financial resources who use their assets to make the world safer, healthier, better educated, and more beautiful. Because the “squeaky wheel gets the grease,” media attention is directed at Sterling’s awful behavior while so many go on doing good with little recognition. I’m sorry that we’re such a culture, so I begin by pointing toward the lovely, creative, and generous folks in our midst and saying to them, “Thank you.”

Then there’s Donald Sterling, the wealthy NBA owner who made despicable racist statements. I appreciate the NBA acting forcefully to communicate how contemptible his words are. Even so, I find myself nearly as outraged at the NBA as at Sterling. NBA people—commissioner, owners, and players—cannot be surprised that Sterling uttered such words. He has made his character clear many times, and all the while the NBA put up with him. Where was NBA outrage before when he was racist, testified to paying younger women for sex (why do we condemn women who sell sex but not the men who buy it?), or discriminated in housing practices? Apparently this time his behavior became too public to be ignored, so, suddenly, the NBA is outraged. Pardon my lack of sympathy.  When people tolerate disgusting behavior, they shouldn’t be surprised when that behavior comes back to bite them

And why did the NBA tolerate his behavior? It surely looks like the league wanted his money. Other NBA owners, business people who make big bucks on sports, even NBA players who want huge salaries were apparently willing to bear Sterling’s loathsome behavior in order to have access to his money. Doesn’t that make the NBA as much a “gold digger” as many people consider his young girlfriend(s) to be?

The NBA needs to be as outraged at itself as it is at Sterling.


Belief is Half the Battle

April 24, 2014 in Faith Matters by Mitzi Minor

One of the things I like most about Memphis and Memphians is that I don’t find a lot of pretentiousness about us. There’s much to love here (beautiful springs, the Civil Rights Museum, our barbecue, Shelby Farms, excellent colleges, Elvis impersonators may show up anywhere anytime, the Orpheum, the Church Health Center, Cooper-Young Festival, great restaurants, knowledgeable basketball fans, Beale Street of course, and on and on). But we also know we’ve got problems that need attention, and we don’t pretend otherwise. We don’t always know what will work (for the city budget, persistent racism, creating an excellent school system, solving poverty and crime and on and on), but we don’t pretend we have no work to do. I find us to be a realistic, hard-working bunch of folks who keep plugging away at the things we need to fix.

Though the saying has become a cliché, it’s still true: the Grizzlies are just like us. There’s a lot to love about the Griz, but there are no superstars, this year not even an All Star. They are a hard-working, realistic bunch who know they must play together, never quit, and get back up when they get knocked down. They face injuries, Calathes’ suspension, highlight plays by the other team’s superstar, and still they keep plugging away at winning playoff games. So, how can we not believe in them? Believing in the Grizzlies and believing in Memphis is the same kind of belief. If the Griz can beat OKC with its glitzy superstar, then we can create good schools for our kids. Maybe it happens this year, maybe it doesn’t. But we believe it will happen. And belief is half the battle.

As a person of faith, I can bear witness that inspiring belief is not easy. The Grizzlies have given us a great gift. So, we give back by pulling so hard for them! Go Griz!!


Balancing Personal Convictions & Public Good

April 10, 2014 in Faith Matters by Mitzi Minor

Our healthcare system is in transition. At present we have the ACA which mandates health insurance for everyone, which is good but also new. Meanwhile, we’ve kept the old vehicle for getting most people their insurance, the employer-provided, “for profit” system. Jesus once said that putting new wine into old wineskins is a really dumb idea. We seem determined to prove him right.

When health insurance is mandated and then provided by employers, what happens when the needs and religious beliefs of employee and employer don’t mesh? As a woman I’m sympathetic to the women who want/need birth control coverage in their health insurance. As a person of faith, I’m sympathetic to those employers who don’t want to be complicit in medical practices which violate their religious beliefs. A just system should not create such conflicts, so our larger concern should be here.

But meanwhile, how should the courts decide this case? As a person of faith, I don’t believe that my religious convictions regarding healthcare should dictate what others can or cannot do about their own healthcare. One consideration: allowing religious convictions to determine health insurance coverage gets tricky. If Hobby Lobby owners can say they won’t pay for certain birth control methods, then what about employers who don’t believe in blood transfusions or consider smoking to be a sin and refuse to pay for lung cancer treatments, etc.? A 2nd consideration: being part of a pluralistic society means we always struggle to balance the public will with personal convictions. For example, my Christian convictions call me to oppose the death penalty, but I am required to pay taxes, some of which are used to prosecute death penalty cases. I have the legal right to protest the death penalty. I do not have the legal right to withhold taxes. So, the struggle of Hobby Lobby owners isn’t unique. It’s new because of the ACA.


Skipping to Work

April 3, 2014 in Faith Matters by Mitzi Minor

One downside to our capitalist, consumer culture is that we’ve reduced so many of life’s decisions down to dollars. So, jobs are about paychecks for rich and poor alike. As a youth minister, I knew rich kids who were forbidden to choose college majors in the area of their hearts’ desire because they “couldn’t make enough money” doing that work. I once heard a man in my home church say he went every day of his life to a job he hated so he could feed his family. Who among us wants a life like that? Poor folks are expected to accept any job that brings a paycheck, no matter how small it is, how demeaning and grinding the work, how badly they might be treated on the job, etc. Personally, I can understand those who choose a few less dollars from a welfare check to avoid such circumstances.

My understanding of the gracious, creative, loving God of Jesus, along with my experience of life, tells me we need to broaden our conversations beyond dollars. We can’t ignore dollars, but we mustn’t stop there. There are other, wider questions we can fruitfully explore. What makes life beautiful and purposeful? What kind of work enables you or me or any of us to become creative contributors to the world around us? What makes a classroom or workplace hum with positive energy? We’ve all seen kids skip down a sidewalk or across a playground. Kids skip when their joy just bubbles up and propels their legs forward, almost dancing. So, maybe THE question to ask, the one that captures all the others, is: What would make any of us (rich, middle class, poor) skip to work?

I’m pretty sure our capitalist, consumer culture isn’t going to lead us to such a question. But our faith communities can. And should.


The Jerusalem Experiment

April 3, 2014 in Question of the Week by Chris Altrock

Significantly decreasing Memphis’ poverty rate will require the combined efforts of national, state and local governments as well as profits/not-for-profits and faith groups/churches. Let’s however, narrow the focus for a moment to faith groups. Specifically, to churches. What can Memphis-area churches do about Memphis-area poverty?
Broad answers may come from what some have called the “Jerusalem Experiment.” (John Stott, The Message of Acts, 107). First-century Jerusalem, like 21st century Memphis, was a city filled with various socioeconomic classes: (Richard Bauckham, editor, The Book of Acts in its First Century Setting: Volume 4)

  • The wealthy upper class consisted largely of Jewish religious leaders (including the High Priestly families) and nobility. Most of their wealth came from through the ownership of land/estates.
  • The lower class consisted of craftsmen and small merchants, many of whom scratched out a living near the Temple: bakers, weavers, goldsmiths, washers, merchants of ointments, money changers, carpenters, masons and skilled laborers. Lower class merchants also sold wares in the multiple markets of Jerusalem. The city was known for its jewelry, spinning, weaving, shoe making, oil, pottery, and other goods. Unskilled laborers worked the fields and olive groves in and around Jerusalem. They were also employed as watchmen, watching over animals, children, the sick or the city gates. Still others worked as bathhouse attendants, manure gatherers and messengers.
  • At the bottom of the socioeconomic class were the outcasts. These were slaves, beggars, those in unapproved occupations (e.g., prostitutes, dung collectors, donkey drivers, gamblers), the diseased, and those from questionable births. They were the poor and the needy.

Those highest on the economic ladder lived nearest to the city-center. Those lowest on the economic ladder lived in the outskirts, if they had dwellings at all. Thus, just like Memphis, first-century Jerusalem was filled with the poor. Just like Memphis, in first-century Jerusalem the poor lived in identifiable geographical areas.
Into this context stepped the early church. And Luke, one of the church’s earliest journalists, reported this surprising line about the church in Jerusalem: “There was not a needy person among them” (Acts 4:35). It’s an astounding claim. There were no poor in the church in this city filled with poor.
What did this mean? It did not mean the church consisted only of the upper class. Luke isn’t reporting that only the elite were allowed into Jerusalem church. It’s clear that the church was filled with needy persons–only they did not remain needy (we know this because Luke goes on to explain how these needy persons were helped by the church). The church had many unskilled day laborers and outcasts–people lacking the skills, social standing and opportunity to earn a living wage. They were drawn to the church. They were welcomed by the church. They were served by the church. When Luke wrote “There was not a needy person among them” he’s not saying the poor were barred from or ignored by the church. Just the opposite. The poor filled the Jerusalem church (so much so that in Acts 6 Luke reports that the church had to create new administrative structures to see to the overwhelming needs of the many poor).
Their presence in the early church in Jerusalem raises a prophetic question for the contemporary church in Memphis–are the poor welcome and present in our churches? Would Luke write about our churches that “There was not a needy person among them”? Only would he describe us in this way because it was true in a pathetic way–true in the sense that we rarely sought out or welcomed the poor of Memphis in our churches? At its most basic, the Jerusalem Experiment challenges Memphis-area churches to allow the Spirit to recreate them into communities where the poorest find a home.
But not only were the needy welcomed in the early church in Jerusalem, they were lifted out of their poverty. That’s what the account in Acts 4 describes. There were no needy in the church because the church lifted each poor person out of poverty. Specifically, it was reported that house-owners and land-owners in the church (yes, the early church also sought out and welcomed the upper class) voluntarily sold land or houses and authorized the church to use the funds to help the poor.
Luke, our reporter, states that this generosity permeated every class in the church: “no one said that any of the things that belonged to him was his own” (Acts 4:32). John Stott comments that, in fact and in law, the Jerusalem Christians continued to own goods but, in heart and in mind, they thought of their possessions as being available to help the needy. (John Stott, The Message of the Book of Acts, 107.)
This experiment in abolishing poverty in Jerusalem on a case-by-case basis was carried on by the church for three centuries in many cities (Everett Ferguson, Early Christian Speak, Revised Edition, 2-7-210):

  • For example, Aristides wrote of the early church: “They love one another. They do not overlook the widow, and they save the orphan. He who has ministers ungrudgingly to him who does not have…And whenever they see one of their poor has died, each one of them according to his ability contributes ungrudgingly and they bury him…And if there is any that is a slave or a poor man, they fast two or three days and what they were going to set before themselves they send to them…”
  • Clement of Rome wrote: “We know many among us who have given themselves into bondage in order that they might ransom others. Many delivered themselves into slavery and taking their price provided food for others.”
  • And Tertullian wrote, “These contributions are the trust funds of piety. For they are not spent on banquets, drinking parties, or dining clubs; but for feeding and burying the poor, for boys and girls destitute of property and parents; and further for old people confined to the house, and victims of shipwreck; and any who are in the minds, who are exiled to an island, or who are in prison merely on account of God’s church.”

Year after year, in city after city, it could be said of the churches that “There was not a needy person among them” because they adopted a posture of generosity, relinquishing whatever they could whenever they could to alleviate the suffering of others.
The online Yellow Pages lists about 1,600 churches in the Memphis-area. Barna Inc. finds that about 350,000 attend a church in metro-Memphis on a given week. What if every one of those 1,600 Memphis churches engaged in a Jerusalem Experiment of their own? What if every one of those 350,000 church-attenders participated in his/her church’s Jerusalem Experiment. And what if we began with children? The Urban Child Institute reports that 7,000 children in suburban Shelby County and 65,000 children in Memphis live in poverty? What if we started with them? What if one day it could be said (positively) of the Memphis-area churches “There was not a needy person among them”? Would poverty be eliminated? No. But we’d take a radical step forward.


Stretching boundaries with Holy Yoga

March 1, 2014 in Featured Rotator, Guest Blog by Kathy K. Martin

285824_t607BY KATHY L. MARTIN

Meet Jesus on your yoga mat.

That is the mission of Holy Yoga, a Christ-centered practice of yoga that came to Memphis at Independent Presbyterian Church almost two years ago.

This practice goes beyond the basics of traditional yoga, which focuses on physical postures, breathing and meditation toward unity with self, to physical worship of Jesus Christ and unity with Him, regardless of denomination.

Lucy Forrester, who has taken

Christian yoga classes for about five years, said that she was initially apprehensive. “I was very skeptical of the practice of yoga, mainly based upon plain ignorance and my own assumptions,” she said.

However, after trying a class, she was hooked.

Dealing with some muscular and flexibility issues, Forrester, who is also a five-year breast cancer survivor, said Holy Yoga helped her heal both emotionally and physically.

Read the rest of this entry →


Aging an adventure

March 1, 2014 in Featured Question of the Week, Growing Older, Question of the Week, Spotlight Answers by David Comperry

Every stage of life has its pains and difficulties; but every stage has its blessings and opportunities as well. I believe the key to living joyfully as you grow older is to recognize each day as a gift from God and a chance to discover the blessings hidden in it. When you have a purpose in each day, and that purpose is to share the love of God with others, aging becomes less of a burden and more of an adventure, less something to be feared and more a reality to be embraced.


A spiritual life

March 1, 2014 in Featured Question of the Week, Growing Older, Question of the Week, Spotlight Answers by Bob McBride

David O. McKay, past president and prophet of the Church:

“The only thing which places man above the beasts of the field is his possession of spiritual gifts. Man’s earthly existence is but a test as to whether he will concentrate his efforts, his mind, his soul upon things which contribute to the comfort and gratification of his physical instincts and passions, or whether he will make as his life’s end and purpose the acquisition of spiritual qualities.”