CrossWalk Community Church Napa

Wheat and Chaff

Sometimes what initially sounds so condemning and judging turns out to be quite redemptive.

Advent, Expectations, and Hope

When Jesus was born, his Jewish peers were distraught. Nobody alive at the time of his birth knew anything other than Roman occupation. A revolt of sorts in their past only led to greater tyranny. Yet, their origin stories reminded them of a time when they were enslaved in far faraway Egypt and God rescued them. Could God do it again after all these hundreds of years? It seemed that they were due for such a deliverance. So, they waited. And waited. And waited. And hoped. A different sort of virus was taking hold – Apocalyptic Fever was catching quickly all around. And it was lethal for those who got a bad case of it. It would lead ordinary, everyday people to revolt against the Roman Empire. Every time it happened, they lost their lives as well as varying numbers of innocents who were dragged into it. The only way they could imagine God saving the day was violence, so that’s what they hoped for, dreamt of, and prepared for. What they hoped for, and perhaps more importantly the means they assumed would lead to the realization of their hopes, powerfully shaped their imagination and vision. They hoped for a peace brought on by a violent overthrow, so they trained for battle, turning their plowshares into swords, their pruning hooks into spears. It was the only way they could imagine. We see a glimpse of this thinking in the Gospel reading today that will be read by hundreds of millions of people around the world today. The gist of the words put on Jesus’ lips was to remain ready for what God is going to do. The day of God’s movement could happen at any moment. While the stories of Jesus circulated for decades before Matthew’s Gospel was finalized, the finished product undoubtedly was impacted by the experiences of Jesus followers, including the fall of Jerusalem in 70 CE. It was the final blow to Jewish dreams of gaining their homeland though violence. Their only hope became an inbreaking of the power of God like the story of Noah and the ark. “God, supernaturally rescue us!” was their prayer of hope that shaped their vision. Yet that’s not the story of Jesus’ origin, really. The birth narratives of Jesus do not include references to violence, but rather a different sort of reversal by a different route. Joseph and Mary could not be humbler folk – they represented the bottom rung of society. Elizabeth and Zechariah (relatives of Mary) weren’t any different, except that they were known for their faithfulness to God. The fact that Mary visited Elizabeth tells us that the news of her pregnancy was not welcome but more likely scorned – this is not how a holy god would go about redeeming people, right? The place Jesus was born was also a sign of terrible poverty and shame, especially given the hospitality ethic that reigned supreme in that part of the world. Shepherds who heard the angelic birth announcement were working the graveyard shift representing the fact that they, like Joseph, were insignificant socially. Eventually the Wise Men would enter the picture, but their expectations had to be modified as well. Jesus is remembered as mentioning Noah – the Jewish Flood myth competing with all the other Flood myths of seemingly every culture everywhere. Playing along with the story, Noah would have seemed crazy preparing for a flood requiring such scale of preparation. When the flood waters came, however, it took people by surprise, taking some lives while leaving others. Even in our day of weather forecasting, some victims of hurricanes are surprised somehow and lose their lives. Noah was responsive to a crazy notion and his life – and the lives of his family and animals – were spared. It was his responsiveness to God’s movement that made the difference. Nothing about Jesus’ birth narratives suggest that the hopes of the Apocalyptic dreams would be fulfilled in the way expected – with violence. Everything in the stories speaks of the opposite – God is going to do something in highly unexpected ways, not with military strength and power, but something much different. The humblest of people become the heroines and heroes. The Way of nonviolence is what sets Jesus apart, not the violence of the Zealots all around. Even his death would follow suit, instructing his followers how to die in the Way of the Spirit of God. As we begin our journey to Bethlehem’s manger, we are called by those who gave us this story to examine our dreams of how God may be at work in our world to bring about shalom as God always has. Could it be that our dreams are so far off as to cause us to miss what God is doing? Knowing that God invited “nobodies” to play key roles doing things that nobody would even notice, yet actions that led to great change, perhaps we should follow suit and keep our eyes and ears and hearts and minds open to a different invitation than we might otherwise expect. An invitation to bring shalom not with violence, but with shalom itself. Toward shalom with shalom. Who knows? Maybe our saying yes could lead to Christ being born in a new way for our time, bring the same healing hope, peace, joy and love that Christ always has. Maybe we “nobodies” may be the heroes we’ve been waiting for to make the difference we long to see in the world. We are mixed bags, aren’t we? Mixed motives every day. Some days we really live into our highest aspirations, living by and in the flow of the Spirit. Other days we fulfill the prophet words of Proverbs: like a dog returns to its vomit, so a fool to his folly. I imagine the nobodies of the birth narratives had their dog days. Yet we remember them, and the world is better because they lived significantly into the flow God was inviting them into. May it be so for us.

The Good Samaritan

What happened to the hero in this story that made him have a different response to the wounded victim than the religious leaders on the other side of the theological aisle? It's a parable - a made up story - so we only have our imagination to work with. If he was a human like me (and many others), the something that happened must have been an expression of Divine Love that changed his heart, his eyes, his mind, that led to a change in the way he used his hands and feet and mouth. Maybe, as was the case for the disciples, we may have similar experiences that lead to similar outcomes. If we are to believe the biblical revelation, it seems that God does not love the people Israel if they change (as they first imagine), but so that they can change. Divine Love is not a reward for good behavior, as we first presume it to be; it is a larger Life, an energy and movement that we can participate in—and then, almost in spite of ourselves—we behave differently. It seems few of us go there willingly. For some reason, we’re afraid of what we most want. This whole human project pivots around Divine Love. Because our available understanding of love is almost always conditioned on “I love you if” or “I love you when,” most people find it almost impossible—apart from real transformation—to comprehend or receive Divine Love. In fact, we cannot understand it in the least, unless we “stand under” it, like a cup beneath a waterfall. When we truly understand Divine Love, our politics, our anthropology, our economics, and our movements for justice will all change. - Richard Rohr

Grace in Action: Prodigal God

The God that Jesus experienced as Abba was incredibly, ridiculously generous. The Gospel of Luke shares three parables Jesus taught about how God feels about people who have lost their way, the lengths God goes to find them, and the joy when God does. The third and longest, the parable of the prodigal son (or father?), adds incredible color to Jesus’ understanding of the character and nature of God. The parable was NOT crafted to represent good parenting skills. Indeed, the father in the story in many ways was a lousy, enabling parent. The parable isn’t really about parenting, even though the central character was Abba/Daddy. The parable was crafted to show just how extravagant, deep, and reckless is the love of God. The young son who insults his father in the worst way isn’t immediately dismissed, but rather given the opportunity to speak his mind. That is some seriously generous patience! Note: we are all the younger son, perpetually, seeing (unwittingly) the world through an extremely narrow, usually self-centered lens. It is amazing that God has anything to do with us. Instead of simply refusing to give the son his ridiculous request, the father instead gives him his share of the estate. Really foolish parenting on Dad’s part, but obviously reckless generosity. Note: this happens in real time every day for all of us. We each have an enormous amount to work with, gifted us by the one in whom we live and move and have our being. While we may feel that our resources are scarce, they are actually overflowing. We have always far more at our disposal than we generally realize. Can we see it? The younger son leaves the nest and behaves exactly like we should expect, quickly blowing through his lottery winnings only to find himself penniless and knee-deep in pig slop. He was prodigious in his frivolity as his father was in his generosity. Note: we are largely guilty of the same, leaning selfish with that which has been entrusted to us. The younger son finally reaches a breaking point and decides to return home, hoping that his father will have pity on him and provide a job, perhaps. He starts off, working on his sales pitch the whole journey. Note: This is our perennial human cycle, isn’t it? We live a bit, hit our nose against the wall, wake up for five minutes, feel remorse and say apologetic things that we mean to varying levels of sincerity, then we move back into life and repeat the cycle. Sometimes our transaction-prayers are born from pain and deep longing, and sometimes we are simply trying to bum another $20 from Dad so we can buy another case of beer... The father, it turns out, did not forget about his younger son. He longed for him, watched for him, prayed for his safe return. He was generous in his hope for his son’s return because his love didn’t with his kid’s insult. When Abba sees his younger son, he races to embrace him – a very generous, counter-cultural, awkward thing for an elder statesman to do. Note: Abba’s love for us in unending, regardless of how deeply we have disturbed shalom. God is always looking to the horizon hoping to see our silhouette emerge. Before the younger son can get his sales pitch out of his mouth, Abba cuts him off and restores him to his former glory, including access to the family checking account (signet ring). Undoubtedly, Jesus’ audience would have audibly scoffed at this ridiculous move on Abba’s part, yet Jesus included it on purpose to make a point about the audacious generosity of God. Note: While we may have to endure the consequences of our poor choices (and the poor choices of others that impact us), when it comes to God and who we are, we rise with everything we need – and more – all over again and again and again. There is still breath in our lungs, blood in our veins, the Spirit in our sails. God does not turn off the spigot of God’s Spirit when we fail. Perhaps, as in this story, God opens it up even more. The father celebrates his younger son’s return lavishly, killing the fatted calf and opening his wine cellar. His joy cannot be contained, and he welcomes all to the party – his entire household is invited to celebrate this good news. Note: this joy upon finding that which was lost is repeated in each parable. Why is this so hard for us to embrace for ourselves? What loving parent doesn’t want to celebrate their kid’s special day or homecoming? The older son wasn’t happy at all to hear about what was happening and gave Abba a disrespectful earful. Yet Abba’s generosity extended to his older son, too, with generous patience listening to his concern, with generous tenderness in his response, and with generosity in inviting the ingrate to the feast. Note: we are the older son as much as we are the younger son. We get bent out of shape when we experience similar things. We feel ripped off somehow even though we haven’t lost a thing, really. Like the older son, we’re often blind to what we have while we’re sitting in the treasury, surrounded by gold. This is the human story. This is a lifelong parable where we are invited to wonder about how we are like the younger and older sons, full of ourselves to the chagrin of the Father and hurting ourselves and others along the way. This is a lifelong parable that invites us to consider the ongoing, never-ending, prodigious love of God. Which character will we choose this day to emulate?

In the Image of God

Do I Stay Christian? Why I Stay

In this talk, Pete gives an overview of many reasons why people are not just leaving churches, but the faith itself. He then shifts to a number of reasons why he chooses to stay using Brian McLaren's framework in is book, Do I Stay Christian?

Do I Stay Christian? An Interview with Brian McLaren

This week, we take a break to hear from the author himself. Enjoy this interview from Compassionate Christianity.

Do I Stay Christian? The Hypocrisy...

In my experience, hypocrisy is one of the leading reasons people give for why they aren’t interested in practicing religion. The people who seem to be the most devoted don’t actually practice what they preach, and statistically, religious people aren’t all that “better” than non-religious folk. On the one hand, the hypocrisy is certainly evidence. On the other hand, perhaps it speaks to an even deeper, more troubling issue: given the history of the Church, does Christianity really have the power to transform people into more mature, humane human beings? Did Jesus ever encounter anything like this? If so, how did he respond? Thomas Auld was a slave owner. One of his slaves was none other than Frederick Douglass, who recalled the time early in his life when, at a Methodist evangelistic camp meeting in 1832, his Master experienced a Christian conversion. Douglass had hoped that the conversion would “make him more kind and humane.” Instead, Douglass writes:“If it had any effect on his character, it made him more cruel and hateful in all his ways.” Auld was ostentatious about his piety—praying “morning, noon, and night,” participating in revivals, and opening his home to traveling preachers—but he used his faith as license to inflict pain and suffering upon his slaves. “I have seen him tie up a lame young woman, and whip her with a heavy cowskin upon her naked shoulders, causing the warm red blood to drip; and, in justification of the bloody deed, he would quote this passage of Scripture — ‘He that knoweth his master’s will, and doeth it not, shall be beaten with many stripes.’” – Brian McLaren, Do I Stay Christian? 75 How is it that a person can experience conversion to Christianity and become even worse than before, even justifying increased cruelty? What exactly did he convert to? Of course, regarding slavery and race, Christians have not spoken with one voice. The Deep South – still today the most religiously active part of our country – when post-Civil War Reconstruction ended, nearly all momentary advances for equality were retracted, and were replaced by Jim Crow laws that treated African Americans as anything but equals. In the earlier 1900’s political Progressives weren’t really interested in humane advances that went beyond their particular race. Women and children were given protection not because they were seen as equals, but rather because they were seen as weaker in every regard from men. Child labor laws were enacted, as well as the 8-hour workday for women, in part because Christian pastors and theologians spoke into it. In time, however, as political conservatism joined religious conservatism – largely using fear of socialism gone awry witnessed in WWI – the church went largely silent. The Civil Rights movement, while it eventually garnered support from more mainline Christian traditions, were vehemently opposed in Southern Baptist and other Evangelical churches in the South. McLaren wonders how an alien might interpret the data regarding the effectiveness of Christianity where it is practiced most ardently. What should we expect in terms of overall community wellbeing where Christianity is in the air with a church on every corner? The five most religious states in the United States – Alabama, Mississippi, Tennessee, Louisiana, and Arkansas – rank among the lowest in terms of longevity of life, education, happiness, median household income, and among the highest in teen pregnancies (McLaren, 79): Today, Christianity is more identified with being opposed more than being “for”. Anti-abortion. Anti-LGBTQ. Anti-Racial Equality. Anti-Environmental Protections. Anti-Women. Anti-Immigrants. The list goes on and on. If you have not been frustrated by such realities, I bet you know someone who has. No wonder people are not just leaving their churches – they are leaving the faith. They likely agree with Mahatma Gandhi: “I like your Christ. I do not like your Christians. Your Christians are so unlike your Christ... Jesus is ideal and wonderful, but you Christians – you are not like him... Live like Jesus did and the world will listen.” If you are frustrated by the hypocrisy of so many self-proclaimed Christians in the past and present, I’ve got bad news for you. More hypocrites are born every second of every day – you will be frustrated on this note for the rest of your life. And, even worse, at some point you may even realize (because someone brought it to your attention) that you are a hypocrite in someone else’s eyes. Gulp! We are human beings. Every organization of human beings acts like human beings. It sucks. You are in good company in your frustration, however. Jesus himself was disgusted with the hypocrisy he saw in the Jewish leadership of his day. The entirety of Matthew 23 is one long rant where Jesus probably crossed over the “appropriate” line, calling out the corruption he saw that was not aligned with the Abba he knew God to be. Within 38 verse chapter, he called these leaders hypocrites six times, offering support for his accusation at every turn. The problem of hypocrisy existed before Jesus’ day, in Jesus’ day, all the way to today, and will continue through every tomorrow. Jesus knew about it, did not ignore it, and called it out. If you’ve been frustrated with hypocrisy and untransformed devotees of Christianity, you are in good company indeed. In one particular setting when a large crowd was following him, Jesus took a preemptive approach to limit potential hypocrites (Luke 14:25-33 NLT): “If you want to be my disciple, you must, by comparison, hate everyone else—your father and mother, wife and children, brothers and sisters—yes, even your own life. Otherwise, you cannot be my disciple. And if you do not carry your own cross and follow me, you cannot be my disciple. “But don’t begin until you count the cost. For who would begin construction of a building without first calculating the cost to see if there is enough money to finish it? Otherwise, you might complete only the foundation before running out of money, and then everyone would laugh at you. They would say, ‘There’s the person who started that building and couldn’t afford to finish it!’ “Or what king would go to war against another king without first sitting down with his counselors to discuss whether his army of 10,000 could defeat the 20,000 soldiers marching against him? And if he can’t, he will send a delegation to discuss terms of peace while the enemy is still far away. So you cannot become my disciple without giving up everything you own. In light of Jesus’ demand, who among us would claim to be a disciple? If you are like me, you recognize that you have missed the mark and are as susceptible to hypocrisy as anybody else. Jesus was likely using hyperbole here, yet his words are still startling, and bring us into clarifying sobriety. Statements like this move me to ask serious questions about my life, my values, my goals. Questions like these:· Do I even know what Jesus did with his life to address the greatest needs he saw? Am I doing much of anything to address the greatest needs around me? Even to care enough to find out and pray?· How did Jesus stand up for those who were being mistreated? How am I?· How did Jesus discover the heartbeat of Abba that guided his steps? How do I?· How did Jesus show love and grace to people who didn’t get much love and grace? Who are those people in our time and place? How do I show them love and grace?· How did Jesus speak truth to power? How do I?· How did Jesus offer his life in service to others? How do I?· How did Jesus place himself in community? How do I?· What additional questions arise for you? These questions are penetrating, each one revealing that I may not be the disciple I wish I were. Yet it doesn’t mean we stop moving forward. And it doesn’t mean we don’t call out egregious fouls when we see them. It does mean we walk humbly as we learn every day how to follow the Way that leads to life – for ourselves and everyone else. Walter Rauschenbusch was a pastor, theologian, and seminary professor who spent his life in service to Christ over 100 years ago. He and his colleagues were pastoring in and around ’s Kitchen in New York City, where horrific working and living conditions were normal for the thousands of immigrants who lived there. There were no child labor laws yet; no hour limits for workdays, no protection for employees in that time ruled by social Darwinism. At the end of the 1800’s, the United States was in its Gilded Age. While the extremely rich flaunted their affluence, those under their employee starved and suffered. Rauschenbusch and his colleagues spoke against such things. The Church was a mixed bag when it came to social justice concerns (as it has always been). But for his season of time, he and others like him helped move the needle in the direction of the Divine Commonwealth Jesus came to proclaim and nurture. He himself had encountered Jesus’ Abba, and it forever shaped his heart. Here is how he describes following the Way of Jesus toward The Blessed Life: The main thing is to have God; to live in God; to have God live in us; to think God’s thoughts; to love what God loves and hate what God hates; to realize God’s presence; to feel God’s holiness and to be holy because God is holy; to feel God’s goodness in every blessing of your life and even in its tribulations; to be happy and trustful; to join in the great purposes of God and to be lifted to greatness of vision and faith and hope with God – that is the blessed life. – Walter Rauschenbusch, The Culture of the Spiritual Life, 1897 May we find ourselves walking in the same direction, experiencing the same reward. An Adapted Lord’s Prayer:Our loving, supportive, holy AbbaWho art here and everywhere,Thy Divine Commonwealth come.Thy will be done through us.We are grateful for the gift of foodand work for all to eat their fill.May we work for a world where mutual grace and respect abound,modeled after You.Strengthen us for the work we’re called to.Amen. May it be so.

Jesus’ Mission: Divine Commonwealth

This week we are taking a look at Jesus’ mission which was founded on his experience of God that led him to address God as Abba – uncontrolling, unconditionally loving “Daddy”. For many Christians, the mission is simply tell people about Jesus’ death as atonement for sins so that we can get forgiven and eventually be welcomed in heaven. I believe that grace is central to why Jesus called God Abba. And I am confident that there is more to Life than flesh and blood, something we will one day experience. But does this match what Jesus spent most of his time doing? Was this really his mission? I submit that it was not. How do we know what Jesus was about? We examine his teachings, his lifestyle, and also what his closest disciples did after Jesus left. The Lord’s Prayer provides major clues as well. Let’s take a look. Our Father who art in heaven, hallowed be Thy name. OUR Abba – all humanity’s nurturing, supportive, present, attentive, compassionate, graceful, unconditionally loving, generous, wise, strong, guiding, shaping Creator and sustainer. We humbly recognize that while you are with us and in us, you are greater than us in every way. You are the source of life, and the definition of love. To minimize who You are would be a great error of arrogance. Biblical narrative: Mary’s Magnificat (Luke 1:46-55 NLT). Not only does Mary acknowledge who has called her to her role with Jesus, she also declares that God’s Way is sometimes in direct contrast to the way human beings choose. The beneficiaries of what God is about to do are the poor – they will benefit because the rulers and the rich will be held to account. The disciples continued to reverse things, welcoming any and all to the fold, all in response to the expansiveness of God. Thy Kingdom Come, Thy will be done on earth as it is in heaven. You deeply love all creation – all people, all creatures, and the planet we call home – and want it all to thrive harmoniously as a commonwealth. When we do your will toward that end, your dream for us – which is our deepest dream – begins to realize. Biblical narrative: Sending of the 72 (Luke 10:1-23 NLT). In this passage, a larger group of Jesus followers were sent with authority into neighboring villages to do what Jesus had been doing. When their work was welcomed, the Divine Commonwealth was experienced. Where is wasn’t, it wasn’t. We work cooperatively with God – we who are agents of Good News as well as those who are recipients of the news. To say this line of the prayer is to recognize our role in the process – this is not a “God, fix everything without any effort on my part.” To pray this line is to agree to do the will of God to make the world a better place for everyone, and to protect the world itself as a good steward should. The disciples created new communities where they could learn together and model the Divine Commonwealth wherever they were. They knew it was up to them to spread the word. Give us this day our daily bread. We look beyond our own plates and long for the day when global hunger is a distant memory – a milestone that your will has been done. We also recognize that we live one day at a time – daily opportunities to give thanks for the bread, to break bread together, and to share our bread with others. Biblical narrative: Jesus’ feeding of the 5,000 (Luke 9:12-17 NLT). When God’s will is done on earth, everyone is fed because everyone shares what they have with others. The disciples followed suit, welcoming any and all to the communion table – a literal meal that welcomed the poorest among them. Forgive us our debts/sins/trespasses as we forgive our debtors/those who have sinned/trespassed against us. Beyond personal sin, forgive us as humanity for failing to love each other and our home as you have loved us all. May we be generous with grace toward others, seeking redemption so that we may move forward toward good for all. Biblical narrative: Zacchaeus (Luke 19:1-10 NLT). Indebtedness has always been detrimental to the poor, who were often exploited by those in power who controlled wealth. Zach’s repayment was the evidence of a deeper, realized salvation for those he cheated – so much more than forgiveness of sins, and deeply, practically, relevant to him and those who benefitted. The new communities founded by the disciples were known for sharing everything they had with each other to make sure nobody went without. The generosity exhibited relieved significant burden for some who were enslaved to debt that was likely out of their control. Lead us not into temptation. Deliver us from evil. Preserve us through time of troubles which will come as we follow your lead – sometimes because we follow your lead! Help us get through it by being with us, strengthening us for the journey. Biblical narrative: Jesus’ prayer in the Garden of Gethsemane (Luke 22:39-46 NLT). Jesus’ prayer was one of honesty and submission. He didn’t want to suffer if it could be avoided – there may have been very real temptation to alter his course. Yet he also didn’t want to perpetuate the evil that he came to address – a violent revolt would be expected. Instead, he chose his nonviolent response, which we’re still talking about today. To follow Jesus means to do so even – and especially – when it is difficult – trusting the Way to be sourced and supported by the love of God. The disciples knew that to continue Jesus’ mission might also lead to hardship, and perhaps death. Yet they were sustained by God, evidenced by their singing even while in chains. Jewish people were exhausted by Rome’s rule and wanted them out. There were no shortage of self-identified messiahs willing to lead a revolt. Whenever they did, they were generally killed. Jesus came with a different message about the character and nature of God, and with it, a different, nonviolent approach to addressing the religious and political systems of power that were abusing them. Jesus was pleading for Jewish people not to revolt. Yet they did. They were squashed like bugs and Jews were scattered abroad. In this sense, Jesus failed in his mission because people chose violence over nonviolence. Jesus was successful, however, because his core followers continued to meet together, developing what Jesus taught in community. These People of the Way were known for being graceful, welcoming, generous people. They were living out the Divine Commonwealth while living in their respective parts of the world. This is our continued calling today – to choose to be together, developing the Divine Commonwealth among us, and inviting others to join us. This is the ongoing mission of Jesus working out in our midst today.

Abba

Synopsis: In this teaching we learn more about Jesus' favorite term for God - Daddy - and wonder why it hasn't stuck. There are historical and very human reasons why we are more familiar with Kingly God, a Judge-Holding-Court, and a an unmoved mover, which have also kept Jesus' term largely unpopular even now. Yet as Jesus followers, should we be following Jesus' lead and letting the term work into our way of being in the world?How have you been taught to address God? When you pray, what names of God have you used the most? I think in my early years I simply addressed God as “God” or “Dear God”. For a good stretch when I entered into a season of my faith where I began to “own” it rather than just continue with what I’d been given, I used “Lord” a lot. I have not used “Father” much because it is so gender specific. Also, as a pastor, I know that referencing God as “Father” is deeply troubling to people who have experienced abuse. Why do we address God with different names? Where did we learn how to address God? I learned to address God the way I did from my family and tradition. We went to church all the time, so I heard lots of prayers. We prayed before dinner, so I heard those, too. I suppose I adopted a lot of the language from the faith leaders I admired when I began to own the faith for myself. How has Western civilization addressed God over time across varying theologies? In general, according to Alfred North Whitehead, we have viewed God as an imperial leader writ large, or the giver and enforcer of moral law, or as Aristotle’s “unmoved mover”. Whitehead recognized that “in the Galilean origin of Christianity there is yet another suggestion which does not fit very well with any of the three main strands of thought. It does not emphasize the ruling Caesar, or the ruthless moralist, or the unmoved mover. It dwells upon the tender elements in the world, which slowly and in quietness operate by love; and it finds its purpose in the present immediacy of a kingdom not of this world. Love neither rules, nor is it unmoved; also it is a little oblivious as to morals. It does not look to the future, for it finds its own reward in the immediate present” (Process and Reality, 343). When has your understanding of and naming of God been based on your lived experienced? Especially in the Old Testament, characters described their experience of God with a new name attached to God. There are, therefore, hundreds of names describing their experiences. This is somewhat true in the New Testament as well, but not to the same degree. Personally, my experience has shaped my understanding of God. When I was young, God was more or less a distant God who cared from afar. God’s benevolence was assured, but so were God’s ethical instructions. I was always a little fuzzy about what would happen if I crossed the line – I was instructed that it would not be good news! I experienced a very palpable presence of God in High School that brought God into my very being. God at that point became extremely personal and alive. In college, my experience of God’s grace was overwhelming, and I found myself honoring God as Lord of my life – a willing offering of myself to God’s leadership. As my theology shifted with continual learning and experience, some of the personal nature of God went fuzzy – sort of – it was just different. Today I recognize the expansiveness of God and the nearness of God and am learning to live in and with both. When have you addressed God based on your hopes? Sometimes the way we address God says more about our hopes than about God. When we want vengeance, we address God as one who surely agrees with us to exact justice where we see fit. Our enemies become God’s enemies, we think, so we ask the Lord of Heaven’s Armies to enter battle. Human nature is such that we are often blind to this reality in the moment, and assume we are right, which can embolden us to believe any number of things that do not really reflect the nature of God – and actually do harm. Unfortunately, there are unnumberable examples of this throughout history where the name of God was used to bring sometimes horrific hardship on millions of people. Today, God is named as particularly for our nation, creating a divinely appointed nationalism that history warns us will never end well. Why does it matter how we address God? How we address God impacts our personal experience and relationship with God individually and can significantly impact an entire culture’s experience as well, for better or worse. How we address God – which is really reflective of what we understand to be the primary characteristics of God – is very, very important and relevant to all of humanity and creation itself. How did Jesus address God? What does that say about his experience and hopes? Jesus used the word “Abba” as his preferred name for God. Abba is often translated as “Father”, but that misses the mark. “Dad” or “Daddy” captures the intimacy Abba conveys. This is why it was so controversial when Jesus used it. In his context, God was referred to with great honor – high and lifted up – not with such familiar, intimate terminology. It was as unsettling as it was instructive. Yet this is the way Jesus understood God to be, which informed everything he did, how he saw the world, and how he engaged the world Why didn’t Abba take better hold?There were five things that happened over the course of history to detract from Jesus’ Abba (see John Cobb’s Jesus’ Abba: The God Who Has Not Failed).1. The Vulgate – Jerome’s translation of the Bible into Latin. Although excellent, he translated two different Hebrew words – Shaddai and Yahweh – Almighty and Lord respectively. Viewing God as “Almighty” set in stone the assumption that God is omnipotent even though that’s not really accurate in regard to this naming. Shaddai could literally be translated as “the breasted one”, referring to mother-live qualities of God.2. The Creeds – Church council answers to very contextualized problems. Instead of simply respecting what they were, they became idolized and viewed nearly as inerrant as the Bible, even when Jesus and Paul had other things to say. For instance, Paul viewed “faith” as trust and faithfulness, but the creeds came to mean the acceptance of ideas and the authority of the church.3. Anselm of Canterbury – and 11th century theologian. Anselm is the theologian who popularized the idea of Jesus dying to satisfy God’s need of a sacrifice that only God can make (penal substitutionary atonement). Jesus himself did not teach about this and wasn’t part of his primary teaching or mission, yet it has become, for many, the primary reason for faith. This may be startling for many and may even seem heretical. Nope. Just history.4. Natural law theory – Jesus taught that laws and ethics were to serve human well-being without getting in the way of love for neighbor. Instead, Christians replaced Mosaic law with a complex system that very closely resembled Greek ideologies. God became the Judge.5. Biblical inerrancy – in our effort to give ourselves religious certainty, we made the Bible into something it was never intended to be. The well-meaning process led to bibliolatry and the sin of certainty. It is nearly impossible to consider questions of what has been established if the establishment itself is deemed perfect by God. If we are Christians striving to follow in the footsteps of Jesus, what complicates our addressing God primarily as Abba? Deciding to embrace the evocative name, Abba, as Jesus used to address God is a shock to our system. It goes against dominate paradigms within Christianity, bucking historical and orthodox convictions, and will eventually challenge our egocentric way of seeing the world. When we truly embrace “Daddy” for ourselves, it shapes how we think about ourselves. When we realize that God is not just our “Daddy” but also everyone else’s, it forces us to see the others as equally loved siblings instead of rivals. When we realize that “Daddy” also relates to creation itself in the same way, it surely must change our perspective regarding how we choose to care for the earth we call home. In light of all of this, how do you wish to address God going forward?