Prayer : What is it, exactly?

One of my therapist friends just received frightening medical news following her first colonoscopy. I know what that kind of call from the doctor feels like, how the mind resists such unwanted information, how it changes everything in your life.

She shared her lab results, told me about the developing treatment plan, got fast tracked to surgery. While I’m too far away be any practical help, I offered one thing: Ill pray for you every day, I told her.

I speak her name to God. I added her name to the concerns I pray about: victims of war, violence in the world, climate change, wise leaders, domestic politics, my children and husband, our community and myself.

What are we doing when we pray? It’s such a familiar impulse to many of us that we rarely stop to wonder what prayer is. How would you define your experience of prayer? What forms does it take and how has it changed over time? Do you pray alone or with a community? Are your prayers from your books, memorized over time, or inspired by the moment?

Essentially, I think of prayer as an internal conversation we have with God. It’s a personal dialogue that shifts our emotional focus to God, a kind of discussion in which I think of God as a loving Mother, patiently attending, listening, feeling our concerns, joining that divine heart to ours.

Rarely does that infinite, loving power directly respond. Instead, that internal dialogue makes us participants in God’s sacred kingdom, a spiritual realm already at work in the world for our good.

Neuroscientists who study spiritual experiences have found within our brains observable energy patterns when we are in meditation, prayer, or spiritual reflection. Humans have evolved with an innate ability to imagine, focus, and link to an experience of power beyond ourselves, to moments of awe and wonder.

We seem to be able to connect with this spirituality through such diverse practices as dance, ritual, story, body postures, visual arts, the natural world, architecture, literature, chant, poetry, music and song, food, or silence. The way we understand this impulse is first modeled by our family of origin, then by our larger culture, as well what we choose individually to develop and practice.

Like so many inborn traits, the spiritual impulse for prayer can grow stronger, and just as easily grow weaker. It’s more likely to fade when prayer is practiced only in extremes, when all else fails and we feel desperate.

Want God to heal your cancer? A certain televangelist will sell you magical healing water to motivate God’s power. Afraid of dangerous weather? Famous preachers will assure you that specific prayers will change the course of hurricanes. Still others shout their certainty that God is only close to certain political parties, countries, religions, or genders.

Nothing in my experience tells me God responds to prayer like that. Yet religious hucksters continue to draw crowds, always preying on the vulnerable.

If prayer is the innate impulse in the human brain to connect with a life power beyond our physical selves, a pull toward experiences of timelessness, presence, awe, and wonder, what if anything, can we say about how it moves God? How might it influence the physical world?

I see prayer not as some emotional campaign to spur God to specific action, but as an experience of drawing us toward God in relationship, and in strengthening the bond between God and us, seeking the in-breaking of more healing, hope and renewal into this fragile world. In other words, I think of prayer as participating with God in the most powerful experiences of life: of hope, connection, healing, relief, and love. What many call God’s realm or kingdom.

The life of Jesus shows me that God is already close to those who suffer. I believe in a God who weeps when we weep, rages at the evil we do to one another and joins us even in our death. When we pray, I don’t think we tell God anything new at all. Prayer draws us to God’s heart and that holy practice can shape us into people who can offer our best selves to this world.

I will continue to pray for my friend, that God stays close to her in every way, that she be less afraid, find peace and renewed health, and trust in her future. I know that this healing is possible, even if a cure becomes unlikely. I have practice enough with prayer to trust these are already the desires of God’s for all our world.

(Written for the Savage Pacer, published 2/3/24)

Grief is Love with Nowhere to Go : Therapy

One of the privileges of my therapy practice, quite distinct from many of my colleagues who work in large counseling clinics, is the ability to have long-term relationships with clients. I have several clients with whom I have worked with for over a decade. That longevity is not the norm for most therapy experiences, of course. Most of us access therapy to find help for mind/body problems that can find a great deal of relief and resolution in a few months’ time. My practice is a bit different; while I do see clients for the many common psychological problems humans have, my work is centered on our experiences within our families.

Families are how human beings form loyal connections, raise children, share culture and manage change. No matter what form our nuclear family took, we are each a product of our parents’ genetic lines, and their emotional outlook on the effort of living. The decadeslong development of human children means we are subject to the personalities, resources and behaviors of those we live with. Then in adulthood, most of us form intimate partnerships, creating the next generation of our family. The continuing influence and problems that this large network of relationships creates for each of us is the focus of family systems therapy.

A couple of weeks ago, I came close to another aspect of life families manage, death. One of my wonderful clients — a person of faith, so passionate for her spouse and children, a devoted professional, loving neighbor, co-worker, and friend — lost her life to an aggressive cancer, smack in mid-life. We had talked together about her personal challenges for over 10 years, and when the cancer that had been quiet for a while rose back up with force this spring, I knew that our remaining time would be precious and short.

I know how to walk with those at the end of life as a pastor. I know how to provide spiritual care at this mysterious, liminal passage. But I had yet to grieve a client who had been in current therapy with me. As her last difficult weeks passed, even our brief conversations had to give way to more critical ones with physical medicine providers. One of my client’s final acts of grace toward me was to put her pastor in touch with me, who could share her experience and keep me informed of funeral plans. Then my client died as she had hoped, quietly in her own home. Her pastor as well as her husband lovingly reached out to me later with the funeral plan.

On a hot Friday morning, I drove to her church. Hundreds of us came together to grieve and remember. I was an anonymous mourner, known by sight to only two people in that large sanctuary. And yet, I belonged. It was perhaps one of the best funerals I have ever attended. Gorgeous music she chose; loving, true words spoken about her; and God’s gracious love for us spoken and shared in word and sacrament filled the sanctuary with quiet hope. It was a wrenching, heartachingly joyful service for someone gone too soon from those who needed her and need her still. Need her still.

We live in an increasing isolated culture, each stuck in our pockets of neighborhood, home life, children’s activities, workplace, political concerns and a thousand small but essential obligations. While there may be so many times in your life when you feel unseen, forgotten or left out, I want to remind you of the power of your most essential relationships. Human beings hold one another together, and while it may go unspoken so much of the time, we are the world for one another.

And yet, we don’t often say it. Or believe it could be true that we are that important to others. We have so many hundreds of thoughts and concerns we manage just to get through each day. We have deep cultural belief in the myths of individualism and independence; we may live quiet, solitary lives. But, as this experience of loss has reminded me again, our lives are so unique and irretrievably short. We don’t know the length of our lives, and yet we barrel on as if we can live forever.

Nothing matters more than love. Loving ourselves for our own mental and spiritual health, loving our neighbor for the sake of our shared world, loving our friends for the deep and varied connections they make and loving those who share our daily life in family. What is that beautiful and true saying about grief? Grief is just love with nowhere to go. May you love with breadth and abandon and may you know that deep love in return.

Written for / published in the Savage PACER 9/30/2023

Praying for the Death of our Enemies

When an evil leader destroys countless innocent people, does Christian ethics allow me to pray for their death?

If I strive to love my neighbor as I love myself, is it ever right to pray for the death of an enemy?

As we bear distant witness to the continuing outrageous war that Vladimir Putin wages against the people of Ukraine, I’ve been thinking about the power of destruction and death that one person can control. The unprovoked war is approaching its first-year anniversary, and Putin’s military continues to ruin the nation, leveling so much to rubble. Schools, apartment buildings, power stations, airports, markets, train tracks, hospitals: all have been targets of Russian guns, bombs, missiles, and drone attacks aimed at killing civilians and demolishing infrastructure. Putin is hell-bent on destroying the very land he covets, and that seems like certain insanity.

He is the Destroyer. I keep praying that his own people would grow sick of him draining their resources to build weapons, rage against him conscripting their own young men to kill mothers, grandparents, and children in their name, and topple him from power. I seethe at the way the Russian Orthodox Church continually blesses the Putin regime and its leaders. He is a terror to the world, saying he is willing to launch nuclear weapons, and yet is afraid of his own inner circle.  Putin has become a singular threat to millions of exhausted, traumatized Ukrainian children who may not live to have a normal life. And still the Ukrainian people battle on, fighting the giant to their north who wants to destroy them. We send them money, weapons, food, as do European allies. And we watch.

I struggle with my hatred of a man I don’t know, whose behavior is so deadly to so many. He is just one man on a long list of megalomaniacal leaders throughout human history, consumed with their own importance, legacy, and dominance over others. But unlike the others, Putin controls a vast country historically tolerant of such power and he has innumerable weapons of mass destruction at his command. It’s a frightening combination.

I notice that each time this war comes to my mind, I pray for an end, and increasingly, I believe that end means Putin must die. No one seems able to end his ruinous rule, and while I pray for his victims, I pray for his death. I fool myself thinking that Jesus would understand. As a Jew under first century Roman occupation, Jesus grew up under an empire much like Russia’s. It was that same Roman empire that considered him a local threat. But my savior was willing to be killed by empire rather than meet force with force. His power was unfailingly one of love, the very model of the heart of God. It’s that power, the power of love, that I believe is what creates, enlivens, and enlightens the world.

I admit I still can’t puzzle this riddle out: what would Jesus say people of faith should do when faced with the unchecked evil of a dangerous dictator? This is the same question that Christians asked themselves during World War II when confronted with the reality of genocide by the Nazi German government. I have come to settle alongside the arguments, theology and ethics of a young Lutheran pastor named Dietrich Bonhoeffer. He spent years working within his German Lutheran church to raise the alarm about the genocide, teaching, writing, traveling through Europe and finally to the United States, to gather support for the Allied resistance from our churches and our government. So many wanted him to remain in the US, safe from the war. But he returned.

And this young theologian returned to join a plot to assassinate Hitler. Yes, he wanted Hitler dead so many others could live. The plot failed, and in 1943 he was arrested by the Gestapo and sent to prison, and then Flossenburg concentration camp. It was there where he was hanged on April 9th, 1945, just 3 weeks before the collapse of the Nazi regime and Hitler’s suicide.

Perhaps it is too broad a stroke to say that love compels the death of evil, but I think it does. It is love for the stranger, the vulnerable, the powerless, the innocent that compels us to forcefully resist evil human beings. History teaches repeatedly that evil is not some abstract force outside of us, some weird spiritual animated devil competing with God, tempting us to step outside God’s path. Evil is human power turned inward, consumed by the self, feeding on hatred, aggression, and power to destroy other living things. We see it in American school shootings, car jackings, domestic violence, child abuse, murders, domestic terrorism. We see it in Putin’s violence.

I think of these things when I pray in Jesus’ name. For the end of Putin’s power, one way or another. For evil to be cast down. For war and violence everywhere to end, for love to win, for justice to be for all living things. For God’s kingdom to come. God help me.

(Published in MN SW Media / Savage Pacer 1/28/23)

Why Call Yourself a Christian

A couple of weeks ago our small congregation held a potluck lunch. While thinking about what to bring, I decided to bring Helen Swanson’s rice pudding. It’s a food I cherish because it brings back memories of my life as a young rural Wisconsin pastor. I found the recipe that she had written for me in my recipe box and set about to make it.

Helen died over a decade ago, but seeing her handwriting and lying under the crocheted blanket she made me brings her presence back to me. What I remember most about her, though, is that she lived a generous Christianity. As she understood our faith, to be a Jesus follower meant to be someone who both rested in the love of God and embodied that love wherever she could. As I prepared her recipe, I felt her spirit, how she welcomed me, a newly ordained pastor, into her life and the life of her family, and what a quiet witness to the love of Jesus she was.

What is the essence, the core, of being a Christian? Who is that preacher Jesus, whose life so changed the course of the western world, and to whom so many confess loyalty? The New Testament gospels tell four different versions of the story of the historical Jesus, written to different audiences and in different decades following his first century death and resurrection. Each has at its core the religious message that the creator God loves the world and yearns to have all human persons know that love and forgiveness. Each tells of young rabbi Jesus seeking people out on the edges of Jewish culture for conversation, healing, teaching and friendship.

And the people Jesus most sought out were the vulnerable and cast aside of his time: the mentally and physically sick, women, children, the elderly, widowed and the chronically poor.

Jesus was also a prophet to his religion, speaking words of criticism and anger at those who labeled themselves of God and used it to cloak their own grasping for security, power and ambition. It was this same group of religious men who demanded the Roman occupiers to put Jesus to death as a threat to Jewish life and to the supreme power of Rome. In three short years his preaching, healing and growing band of followers became so threatening to the entrenched powers of the empire, he was crucified in order to be silenced.

So little has changed in the human condition: as the centuries pass, the principalities, powers, and empires simply put on different clothes. Today in America, a large portion of those who claim Jesus as their spiritual guide or savior use that label to cloak and mask all kinds of abuses of human power. Using scripture as a weapon, and under the guise of the Christian church, they promote a malignant individualism, a poisonous masculinity, unbridled greed, deep racism, love of warfare and military-style weapons, a biblical gender and sexual hierarchy that enforces their disdain for women and anyone who questions this worldview. They have aligned themselves with political power, winning elections and writing laws in every corner of the country. Does this sound like Christian discipleship to you?

I believe that to follow Jesus is to trust the love of God for my very life. To daily remember I belong to the living God, and to take that unearned grace and apply it to the challenge of living in the world with others. Jesus called this the Golden Rule: to love the neighbor as ourselves. One of the many conversations described in the gospels has Jesus responding with a parable to this very question: just who is my neighbor?

Your neighbor is not just the family that lives on the other side of your interior wall or property line. Not just your difficult brother-in-law or your classmate. Your neighbor, teaches Jesus, is also the one you have trouble seeing. The one you want to walk by, the one you can’t quite understand.

June is Pride month. A month that recognizes and celebrates the diversity of sexual orientation and gender identity across the human experience. It is a hard won, bitter battle for those who don’t feel they fully fit into the heterosexual or male/female either/or that we have baked into our culture. To finally be freer to be themselves, to live their life without fear of shame, fear of even death. LGBTQIA people are your neighbors. They are among those we are called by Jesus to see, to understand, to support, and to love.

Christians are always called to decide: to align with the principalities and powers that promise a return to old values, old beliefs, security and belonging; or to know what power is for and to live as best we can with compassion and curiosity. To live with concern for the natural world, for the life of all our neighbors, for well-being of the weak, the left out, and the vulnerable.

God in spirit calls us who profess the name of Christ to know what that can look like in our time and place. I know this is how Helen lived her faith. May it be the way you proclaim Jesus, too.

Written for and published in the Savage (MN) Pacer newspaper, June 25, 2022. 

 

Gender Control & Body Shame: The Purity Movement

Nothing makes me sadder than the way a part of the Christian family, the conservative evangelical community, has shamed women for their gender, leadership and sexuality. In the 1990’s, a bizarre, controlling movement spread in churches to have young women be told that sexual purity was their responsibility alone;  that young men were so weak that they couldn’t control their sex drive. Girls were trained to pledge their “purity” until marriage at the cost of their integrity and sense of self. Girls were indoctrinated to such a degree that their sexual expression was wrapped in shame, guilt and fear to traumatic degree.

I hope that any woman for whom this story is a personal one will seek care with a good, skilled mental health therapist who has religious training and deep background. I work with such women.

Want to learn more about the way women have been shamed and controlled by this movement? Listen to this recent Fresh Air broadcast in which Teri Gross interviews the author of the new book, “Pure.” https://www.npr.org/programs/fresh-air/2018/09/18/649070416?showDate=2018-09-18

 

My Christian Faith IS Political

How does human culture change? If we tell the simple story, the kind that gets written for elementary school textbooks, change looks explosive, like it was shot out of a cannon. Continents are discovered by a single explorer, wars end with the stroke of a pen, inventions burst onto the market. But that simple moment is far from the entire story. What lies behind human change are innumerable people, their imaginations, choices and behavior, and the repeated sharing of new information which shifts many toward a converging point of difference. Something new has begun.

Yet while human creativity moves us toward discovery and difference, there is an equally powerful force in human life to prefer the known, the familiar, the past. We are fiercely loyal to what we have been; it has formed our identity. The current presidential administration, with its failure to denounce white supremacist groups, ignoring the danger of climate change, dismissing professional journalism’s historical integrity, isolating our country from our international allies, starting a massive trade war, soft pedaling the rising numbers of school shootings, separating children from parents seeking asylum at our southern border, and attempts to restore glory to the old technology of coal mining, is all about amassing power, promising renewed security and courting those who feel they are losing their assumed, rightful place in America. It is government for those who are fundamentally afraid and believe that security can only be found by returning to an imagined, familiar past.

Unfortunately, nowhere is this drive to preserve the known and idealized American past is more visible than in the life of many Christian church leaders and members. For generations, local congregations have reflected the majority culture and resisted any real move to change the status quo. At every crisis point of growth, a majority of leaders and members hold on to the past. Slavery? Post-civil war racial segregation? Women’s suffrage? Civil rights? Vietnam? Birth control? Treaty rights with native tribes? LGBTQ rights? At every turn, among the loudest and most vociferous supporters of maintaining status quo have been church-going, educated, Bible-quoting, privileged middle-class adults .

Nearly every mainline church in Europe is empty on Sundays. Why? They have failed to respond to the world around them. The generations of children born following the horror of World War II found the focus of church life to be rigidly focused on reestablishing the past, a past that was not important to them as Europe recovered and turned outward. This same loss of importance and impact is happening in our country, too. The old systems are losing ground, and every day churches are closing.

I believe we are in the midst of major culture change, much like that which occurred following the Kennedy assassination, Vietnam protests and Watergate. There is a split in the culture between those who do not fear the present — new technologies driving an ever increasing economic globalism, a lessening of white majority population, smaller and more flexible institutions, an economy based on renewable energy, invention and service, and increased urban populations – and those who want life to return to the last century’s industrial economy fed by mining and burning coal, a massive military, a stable white majority population, clear racial and gender roles, a conservative judiciary, and rigid institutionalism. These tensions led to Donald Trump’s election and now play out dramatically in the news every single day.

I believe that the good news that Jesus preached is a message for all time, to every culture. It is news that God, who is the divine energy of all life and creation, is a God of love, welcome, healing and renewal. And that those who feel that power are called to live into those values in every time and place. The church began as a response to the resurrection appearances of Jesus and to the way his gospel life reshaped his disciples into people of peace, community, healing and hope. If our churches are not about proclaiming and living out this gospel, if all they do is maintain the status quo, it’s time to leave them empty. What many courageous people of faith are doing in this culture now to respond to this cultural change is messy and inspired. I am eager to see what the American church will become. It may need to die in many ways in order to reborn to its original purposes. God give us courage to speak when so many demand the church stay “out of politics,” as if politics, the way we use power to order our common life, was of no concern to Jesus.

(my Spiritual Reflections column, originally published in the Savage Pacer, 6/30/18)

I’m Not That Kind of Christian

I’m frequently asked by prospective clients for my counseling practice if I am a Christian counselor. I’m sad to say that it’s not always easy to answer this simple question anymore. Not because my faith has changed, but because American culture has changed. Very often those who ask are looking for a very particular kind of Christian to be their therapist. And so, to answer their question, I often need to figure out just what kind of Christian therapy they think they want.

In the last generation or so, the conservative evangelical portion of the American Christianity has so frequently attached the term Christian to their political causes that for many outside the church, to be Christian is to be a conservative, rigid, regressive social thinker. I want nothing to do with any so-called Christian perspective that is anti-science, anti-woman, anti-education and anti-neighbor. I see nothing in that perspective that points me to Jesus.

When I read and think about Jesus, I see a young, brown-skinned Jewish rabbi who turned his world upside down. He didn’t seek the rich and powerful to be his disciples; he chose fishermen and tax collectors. He spent his time seeking the company of the least powerful in his culture: women, children, outsiders, the diseased and the poor. He preached a gospel of forgiveness, love and service. He healed the sick and raised the dead, pointing to a God already in the world in a new kind of kingdom. He knew his scriptures, he understood the power structures of Judaism, and pushing at those powers is what led to his crucifixion.

When I consider how Jesus has been chronically mis-characterized throughout the generations, I really shouldn’t be surprised that we still face this problem two centuries later. My own religious tradition is based on a struggle to reform Christianity. The German priest Martin Luther, whose name later became synonymous with the 16th century European Protestant Reformation, was a serious scholar of the Bible and critic of the church. His sermons, lectures and religious tracts helped to lift Christianity out of centuries of crushing political enmeshment in which kings and princes appointed the local bishops and priests, the people never heard the scriptures in their own language and were taught to obey every law of the church in order to please God. Luther’s movement broke that world into pieces.

With such a fragmented, decentralized and diverse Christian church around the world, it seems impossible to hope for a new wave of reformation to sweep across our continent. The rigid conservative edge of the Christian community has the ear and wallet of the current political establishment, more and more of our young people are rejecting institutional commitments like congregations and seeking spiritual support elsewhere. Churches are closing, seminaries downsizing and church publishing houses are collapsing.

And yet, those of us who remain, who joyfully call ourselves Jesus followers, are called to continue to be a light to the world. To know down in our bones the kind of gracious, liberating God we follow. When I despair that one person can’t be of much effect, I find great inspiration in the witness of Pope Francis, who walks the streets, visits the poor, speaks several languages, opens his treasury for audit, holds his priests accountable for crimes, believes science to be the way we can understand our world, and advocates for the distressed with every president, prime minister or dictator who would meet with him.

Perhaps we are just in the early stages of another reformation, when the old is collapsing and the new is coming. May we not lose heart, for the world still cries out for light and hope and peace. I am a Christian, but not like you may have come to expect reading the headlines from Washington D.C. I follow a Prince of Peace, a savior to the nations, a healer of the wounded, and one who welcomed the stranger. He calls us to bear witness to the light. His name is Jesus.

 

(Originally published Saturday, February 17, 2018,  Savage Pacer ) 

Biblical Literalism is the Disaster

September came hard as massive hurricanes slammed into our nation’s Gulf coast. Like many, I found myself completely distracted and immersed in the round-the-clock news coverage of the damage. When it comes to bearing witness to destruction, we seem unable to look away. While the information does soothe our need to know and connect with important people and places in our lives, too much information can damage our emotional balance. We must turn and turn again to the present of our own life, and help as we can with donated blood, money and specific resources to relief agencies. This is how communities recover; this is how we can help.

Yet we are meaning-making beings. We naturally tell stories of what happens in the world so we might order and understand what can feel like chaotic circumstances. Some of those stories involve theology, or talking about God. Preachers pounding out prayers, sermons, articles and social media comments, as they do. Believers repeating them. And some of these God stories make me sad and upset.

Despite centuries of passionate and careful study of the Biblical texts by both Jewish and Christian scholars, research that helps readers understand how this big library of old stories, poems, hymns, histories, letters and Jesus narratives is put together into a single volume, there are still those who read the Bible as if it were dictated word for word by Jesus himself to a single scribe somewhere. They pull verses and stories out of their original context, ignore the subtleties of language, form, history, and culture and proclaim the words as current truths about God.

This literalism has led one strain of popular theology to declare that hurricanes, earthquakes and destruction of land and people as evidence God’s wrath. This way of reading scripture has harmed untold numbers of people who have sought comfort, direction and help from God in times of disaster. This perspective takes as a starting point the way that the people of Israel, over 3,500 years ago, made sense of their own suffering.

The Jewish people are descendants of a tribe of people who believed they were God’s chosen nation. The only way those ancient people could reconcile that closeness to God and their suffering was to tell the story that both good and evil come from God. That included natural disasters, physical and mental disease, and war with neighboring tribes. Suffering? That must be God’s punishment. It made sense three millennia ago. It makes no sense now.

Jesus came fifteen centuries later and challenged that older way of thinking. If you read through the different versions of his story in the New Testament, you will read how he frequently challenged that theology. In several healing stories, people wanted Jesus to tell them who was to blame for someone’s suffering: a tower fell and killed several men; a child was born blind; a man was lame from birth. Part of his healing ritual was to tell the suffering that not only were their sins forgiven – the old way of thinking – but to “get up and walk.” There are dozens of these stories of Jesus’ compassion and healing, most of whom he heals without a judgmental word; just a command, and a touch.

Christians can disagree about much, but to continue to use meaning making from 3,500 years ago to talk about contemporary disasters and suffering is irresponsible and useless. Historic storms? They are a result of our complex dynamic atmosphere, now threatened by human environmental pollution and ocean warming. Earthquakes? Science has long ago discovered the massive pressures of our earth’s crust’s plates moving over time. These are scientific stories of meaning we can trust.

Is God our creator? Oh yes. But to assume that God’s action in the world is toward destruction is to fail to look at Jesus. Jesus’ life and death was a song of praise to a God of love and mercy, of healing and hope, of struggle for the sake of this difficult human family. If you’re hearing anything else from your church or religious media in these difficult days of natural disasters, wars and rumors of war, you’re not hearing the Good News.

 

(Published first in the Savage PACER 9.16.2017)

Remaking the Heartland, by Robert Wuthnow | The Christian Century

Robert Wuthnow, a preeminent sociologist of religion, has written a new book about our region of the country. But this reviewer says he writes surprisingly little of the Christian church’s influence on the culture. Odd.

Remaking the Heartland, by Robert Wuthnow | The Christian Century

My Take: Who owns Jesus? Who owns yoga? – CNN Belief Blog – CNN.com Blogs

Yes, if purity of faith is what you’re looking for, eventually you will be very – VERY – disappointed. Even the scandalous, unique aspects of faith eventually become part of culture. “All religions are mash-ups,” writes Stephen Prothero, religion scholar at Boston University.
My Take: Who owns Jesus? Who owns yoga? – CNN Belief Blog – CNN.com Blogs