Unforced Rhythms

“Are you tired? Worn out? Burned out on religion? Come to me. Get away with me and you’ll recover your life. I’ll show you how to take a real rest. Walk with me and work with me—watch how I do it. Learn the unforced rhythms of grace. I won’t lay anything heavy or ill-fitting on you. Keep company with me and you’ll learn to live freely and lightly.”¹

"Are you tired? Worn out? Burned out on religion?" Well, yes. Yes I am, I thought upon reading those words one morning. Summer is hot—full of sweaty, heavy work. Summer is crowded with delightful people visiting my state, inviting me to join them for celebrations or conversations. This is excellent—but also draining. I crave weekends with no plans or expectations. I tend to burn out like a sparkler sometime in late July. Everything is an eager spark right until the end of the wire. Then I'm simply a bare, hot piece of metal—useless and a bit dangerous.

As if this were not already a difficult season, this summer has been full of more violence than any other which I can remember. Our country, culture, and world seem to be gathering speed for a headlong crash into something history-making, or perhaps even history-breaking. My emotional empathy feels stretched to capacity, to shattering. News reports begin to glance off of me, as if real humans were not killing others or being killed. I feel stuck inside an insidious nightmare from which I cannot wake. I fear losing feeling in my heart—in my outstretched hands wanting to comfort, wanting to heal, wanting to help those who have been bereft of loved ones, safety, and homeland.

Sometimes I shove grieving off to a more convenient time, because I simply cannot bear it and everything else my daily life calls out of me. So, I run to whatever will help me escape the things I don't want to consider or process. They might be the exact same things that normally breathe life into me, but rather than receiving them as gifts, I grasp at them, hoping they will save me. I try to force stories or visits with friends to block out the darkness, the bleeding wounds I cannot heal, the world full of people whom I cannot turn toward God.

Jesus calls, "Come to me. Get away with me and you’ll recover your life. I’ll show you how to take a real rest." Come. I drag my heels a good bit. Rest is deeply appealing, but when? When do I have time to get away with Jesus? It all depends on what I long for. There is always time to do what my heart longs for. One more dinner with friends, one more chapter, jotting another e-mail, a walk under the stars before bed. . .But am I seeking to meet Jesus in those places, or am I using them to distract myself from the destruction I cannot control or stop?

Patiently, so patiently, I hear my Saviour invite, "Walk with me and work with me—watch how I do it." Watch how I do it. How can I do that? The answer is not difficult: read the gospels. Study Jesus. How does He treat broken people? How does He treat hardened people—like the arrogant religious leaders? How does He seek rest and refreshment for Himself? What is His motivation, His heart's desire? What work is He is doing which He is calling us to join?

Digging through the gospels shows me layers of answers to all of those questions. In recent years, I have discovered that the last two go together. Over and again in the book of John, the desire of Jesus' heart is to glorify His Father and to obey His will. What is that will? The Father desires to bring His Kingdom to earth. But here is the astonishing part: that is the work which Jesus is calling us to join in with Him! He has chosen the foolish things of this world to confound the wise. He has chosen the weak things to exhibit His strength. The Father is bringing His Kingdom through Jesus working in us. We are repealing the corruption and darkness of the Fall by the wholeness and light of Jesus in us.

 “What you do in the Lord is not in vain. You are not oiling the wheels of a machine that’s about to roll over a cliff. You are not restoring a great painting that’s shortly going to be thrown on the fire. You are not planting roses in a garden that’s about to be dug up for a building site. You are—strange though it may seem, almost as hard to believe as the resurrection itself—accomplishing something that will become in due course part of God’s new world. 

Every act of love, gratitude, and kindness; every work of art or music inspired by the love of God and delight in the beauty of his creation; every minute spent teaching a severely handicapped child to read or to walk; every act of care and nurture, of comfort and support, for one’s fellow human beings, and for that matter, one’s fellow nonhuman creatures; and of course every prayer, all Spirit-led teaching, every deed that spreads the gospel, builds up the church, embraces and embodies holiness rather than corruption, and makes the name of Jesus honoured in the world—all of this will find its way, through the resurrecting power of God, into the new creation that God will one day make.  

God's recreation...began with the resurrection of Jesus and continues mysteriously as God's people live in the risen Christ and in the power of his Spirit...what we do in Christ and by the Spirit in the present is not wasted.”²

Our sorrow and suffering are not meaningless. Our work and creativity have an eternal purpose. God's own beauty, infused in this world and spread through us, is not made for destruction. We are building the Kingdom of God with every act of love, with art and creativity, with thankfulness, with every meal shared. We push back the darkness by the creative and recreative light and love of Jesus at work in and through us. It is not something demanded of us, rather, it is a gift given to us that we get to join Jesus in building the Kingdom.

I begin to understand what Jesus means when He says, "Learn the unforced rhythms of grace." Grace, charis. It means both thanks and favour. God's favour is not forced upon us, and we are not forced to give thanks for His gift. Thanksgiving or delight is an overflow of the heart, the spontaneous response to God's favour. There is that thrumming rhythm of God's grace gifted to us, our thanks to Him, and our delight or joy in giving thanks. So it goes, over and over. It is our choice to receive the invitation into the dance, to let Christ through us build His Kingdom. We must constantly lean into the rhythm, to learn to step into the dance "freely and lightly."

___________

1. Matthew 11:28-30 The Message, trans. by Eugene Peterson

2. Wright, N T, Surprised by Hope (New York: New York, Harper Collins, 2008) 208-209

Knowing Home Now. . .and for the First Time

"What do you want to do with your life?" someone asked me recently. Without hesitation I replied that I wanted to do what I am doing. Living life, loving God and people, liking my job, writing, and hiking. Perhaps I should have said more accurately—and succinctly—that I wanted to do with my life whatever God calls me to each day. That doesn't mean I'll stay in this house or this job forever and always. It doesn't mean that I will get to have the same friends all of my life. It means that I will seek to live each day to the full, to "suck the marrow out of life"¹ as Thoreau says.

My answer may sound transitory, thoughtless, or hopelessly mangled—wanting the now without thought for the future. But I have a few things in place for the future, and I see no reason to worry about something I don't have when I could enjoy what I do have. We aren't called to always quest after what may or may not be on the horizon. We are called to live where we are—and who we are—now.

I was once told that I have the pioneer spirit of a first-born—which is rather interesting, considering I'm a youngest. However, the comment was, in part, true. I want more out of life than the homeland of my youth could offer. I longed to go West and live amongst mountains. I had not yet figured out what it meant to live fully wherever I was. I still haven't. Wanderlust plagues my blood sometimes and I must fly down the two-lane highway to chase the wild geese, to breathe in mountain air, to get away from my little cabin, so that I can experience the joy of coming home again.

Chesterton talks about sailing away from Christianity to figure out what he believed, only to find that his beliefs lined up with orthodoxy. In The Everlasting Man he explains it as leaving one's homeland to fight giants and seek adventure, only to realise one's home rested atop a slumbering giant the whole time. He says, "There are two ways of getting home; and one of them is to stay there.  The other is to walk round the whole world till we come back to the same place. . .”² Much like Lewis's, John, in Pilgrim's Regress, learned. He left his home at the foot of the mountains to seek the pull of Joy (an elusive island in that book) and found that he had circumnavigated the world and returned to his mountain home, where the island/Joy had been all along. Or as Eliot so adeptly explains it,

"With the drawing of this Love and the voice of this Calling
We shall not cease from exploration
And the end of all our exploring
Will be to arrive where we started
And know the place for the first time."³

These men all knew and wrote about the experience of leaving home to find it. It was not easy, the road was long, but in the end, they arrived home—knowing its value for the first time. The hearts of men long for our true home—the New Heavens and the New Earth, yes—but more specifically, we long for God. Augustine was right to confess that, "Our hearts are restless until they find their rest in Him." 

So, how do we live where we are now, while our hearts long for completion in God? How do we live in the present? How do we walk the balance of wanting to be complete now, but living in the not yet? Part of the answer—because I certainly do not have the full answer—is simply to be present. For me, this means I need to not plan one event after the other. I want to be present where I am with the people there, not be thinking about the next event in the back of my mind, hurrying myself along. Part of being present—counter-intuitive to this being written and viewed on a screen—means being face-to-face with people or the world around us, not being at the beck and call of technology. 

Perhaps the biggest part of being present, living in the now but not for the now, is savouring things. Swallow slowly—both food and the world. I love cooking. I enjoy chopping all of the ingredients, serving things as fresh as possible. It takes time and effort to make a meal. I want to savour what took me thirty minutes or more to make. But I want to savour the time it took to make the meal, too. I don't want a dozen labour-saving devices. One or two are sufficient (mostly, a garlic press is sufficient, so my fingers don't reek of garlic for days on end). I want to spend the time chopping, arranging, mixing, letting every flavour meld within my cast-iron skillet. There is deep satisfaction in the process of making a meal from scratch, and at my own pace. Confessedly, I do love my slow cooker for winter evenings of stew or tenderised meat—but I still put all the ingredients in as slowly and deliberately as ever (most of the time).

With the changes made to things like cooking or farming or travel, I wonder what we modern folks do with all of our saved time. Do we dance more and read more? Do we spend more time in conversation or in contemplation? Though e-mails save time and cutting and pasting is helpful, there is nothing like the joy of a real letter—handwritten, not typed—in our mailbox, and the feel of it in our hands and under our eyes. 

What do we do with all of that time we have saved?

"Good morning," said the little prince."

Good morning," said the merchant. This was a merchant who sold pills that had been invented to quench thirst. You need only swallow one pill a week, and you would feel no need of anything to drink.

"Why are you selling those?" asked the little prince.

"Because they save a tremendous amount of time," said the merchant. "Computations have been made by experts. With these pills, you save fifty-three minutes in every week."

"And what do I do with those fifty-three minutes?"

"Anything you like . . ."

"As for me," said the little prince to himself, "if I had fifty-three minutes to spend as I liked, I should walk at my leisure toward a spring of fresh water."⁴

What do you want to do with your life? The question hangs in the air. I want to use my time saved to cook slowly, to hike long, to be with friends and family, to sit on my porch and watch the twilight fall, to smell the seasons' scents, to dance in the snow. . .In these things, I am learning to love God and enjoy Him forever—because He is Home.

_________

1. Thoreau, Henry David, Walden (New York: Penguin Group), 72

2. Chesterton, G. K., The Everlasting Man (Garden City: New York, Doubleday and Company 1955) 11
3. Eliot, T. S., Collected Poems (New York: New York, Harcourt, Brace, Jovanovich, Inc. 1971) 208

4. de Saint-Exupéry, Antoine, The Little Prince, translated by Katherine Woods (New York: New York, Harcourt, Brace, Jovanovich, Inc. 1971) 73-74

Intimate with Brokenness

show me who i am and who i could be.
initiate the heart within me
until it opens properly.

slow down, start again from the beginning.
i can’t keep my head from spinning out of control.
is this what being vulnerable feels like?
. . .
i’ll run the risk
of being intimate with brokenness.

—Ryan O'Neal
{Sleeping at Last—Son}

Is this what being vulnerable feels like?

Did I need to be broken in the same way—yet different than before—to initiate, to resuscitate, my heart? Does numbness have a deep wound at its root and as the cause for its flight? So often healing begins with kindness or conviction, never with condemnation. It is condemnation that inflicts some of the deepest scars, the broken places I can't heal myself. But conviction is the breath of the Spirit blowing on me, making my stone heart flesh again—like Aslan breathing a stone creature alive.

Conviction is a tearing apart from what I have conformed to, grown around like a vine about a tree, as flesh around shrapnel. It hurts like hell to unwrap from that lie, that action, that cover I've let become part of myself.

Conviction is a tearing-up over my brokenness, my sin, how I have wounded the Father who loves me. The kindness of conviction comes in humbly seeing anew my Lover, Who does not divorce me—put me away from Him—but Who calls me by His name. . . Who calls me Belovéd, though I have played the whore, chasing other gods.

If the broken things have to be healed at the root—have to be met in the brokenness—then I'll run the risk of being intimate with my brokenness. Growth germinates in the ground of healing, in the soil of holiness. Healing takes time. Holiness is a process. Just when I think I'm finally learning, I find that my brokenness is deeper than I ever knew or suspected. I find the healing just beginning in places where I think I should have healed long ago. I get frustrated at all the tiny shoots popping up where there should be at least slender birch trees—if not a steadily-growing oak or two.

Why have I made so little progress in the span of my thirty-some years? I should be so much farther along by now. But I'm not.

I could stomp and be angry that all I have are these little shoots. . .Certainly I am disappointed that my crop is so immature. But I will choose to be glad, to give thanks that growth is happening at all. I will give thanks and offer up these tender shoots to the LORD as a firstfruits offering. I will let Him do the pruning and the nurturing of these habits that He is reordering to help me image Him. I will take joy in the work He is doing, not dwell on the years the locusts have eaten.

I'll run the risk of being intimate with my brokenness. . .

Enough

Enough! I've had enough! 

Much of my life I have felt inadequate because I don't nuance and parse things with the wisdom of my discerning (intuitive) friends. I'm not wise. I lack depth. I try to cover up my shame in that by being intelligent, but my cover is blown after only a few rounds back and forth in a debate. Rather than going any further, which feels futile to me, I just quit. 

I have a bad habit of quitting. Quitting conversations, quitting ideas, quitting when something gets hard and I don't care enough to keep trying. 

Yet I have climbed mountains, when once I swore I'd never again climb even a foothill. By the grace of God (through other people) friendships have grown, even when they have shifted—I want to learn to do that better. All that to say, there is hope. Hope that I will persevere.

Still, I don't nuance—I say what I mean, not thinking how deeply and widely it might be misconstrued by someone who does parse every word a thousand miles down the line. How do I explain that, "Nope, I'm not that deep, I just meant this thing on the surface level as far as my nearsighted eyes could see in all directions?" But I am ashamed to admit my ineptitude. I shudder to know how often I have made others feel inadequate in who they are or how they process—because I despise being treated that way.

Is it wrong not to pursue everything to the last degree? What if something isn't meant to its last degree? Then it would be wrong to chase it there. I take things and ideas and people at whatever depth they are presented to me. I compare their words and actions. Both matter. But I find that actions matter more to me—especially other people's actions. When they don't match, I believe their actions more. But of course, my own actions should matter most to me, because those are the only ones I can change. I have high ideals and I fail to meet them. My own actions tell me that ideals are hard to practice, but still I expect other people to live up to their ideals. Alas for inconsistency!

I want other people to grow, and I want to grow. Yet, sometimes all I can see is my past failure or someone else's behaviour pattern—and I despair of growth for any of us. Is growth impossible? No. In fact, growth is probable. But some obstacles feel insurmountable, some broken things appear irreparable, and some growth requires me dying to my self—and I can't hold those crucifixion nails up to my own hands. . .

. . . How quickly I forget that I don't have to grow of my own power. How rapidly I lose sight of the fact that I am not the one nailing my sin—with its passions and desires—up to the cross. How often do I function like I believe I can save myself or fix myself—or be good enough to measure up to whatever standard I don't meet and think I should? 

I am inadequate. 

I can't live up to my own ideals.

I can't live up to someone else's ideal version of me.  

So I quit trying to live up to a false ideal...even if I feel damned by everyone else who effortlessly processes the way they do because they were created to do it that way. I process the way I do because I was crafted thus, why isn't that enough for me? If that is how God shaped me, shouldn't I seek to process in the way He gave me? Why do I grasp for what I don't have, can't do, as if He gave me the wrong thing? 

God didn't make a mistake. 

He didn't make a mistake...so why do I treat Him as if He did? Why do I treat myself as if God made a mistake and I just need to try harder to be like all of my intuitive friends? Most of them don't actually mind if I don't process the way they do—so why do I mind? Because I've been led to believe that processing like a sensor is somehow lesser. It is how "simple" people, dumb people, process. And God forbid that I fall into those categories, because I fear them. I desperately fear them like the pit of sheol. 

But doesn't God take the foolish things of this world and show His wisdom through them? Doesn't God confound the wise through the simple? Why am I so afraid of being the very thing God says He uses? Why am I afraid to be less than enough? 

After all, I will never be enough. I can never save myself...or fix myself. I am not adequate. I want to grow, but I will never be the ideal thinker, the ideal Christian, the ideal woman.

If I only ever think on the surface, then may it be whatever glimmer of God's thoughts I can learn to think after Him. If I must expose the fact that I am simple and foolish, then please, God, show Your wisdom through me.

LORD, I am a vessel—the ignoble one. Let me serve Your purpose well. Help me to stop saying, Why? Why have You made me thus?

You don't make mistakes.

You made me Yours.

And being Yours...

...is enough,

and much

more.

"Daddy, watch!"

"Hey, Daddy, watch this!"
Persistently, "Daddy, watch!"
Then a satisfying splash, a grin,
the pleasure of having attention
and approval from her father.

"Watch me, watch me, Daddy!"
Cries out a smaller voice,
legs thrashing, arms splashing,
secure in her father's love,
she swims the shallow pool.

How many others cry,
"Daddy watch!" with no reply
or no approval, only mocking
or disgust—they feel like they're
never enough, coming undone.

"Daddy, watch me! See!
Look what I've done with my life,
with my time, see how I succeed?"
But it feels like it's still not enough
to catch their father's eye.

________

Why do we wonder when
someone walks away from God?
They are told He is a good Father,
but how do you please a perfect God
when you cannot please an imperfect man?

When the heart cries out,
"Daddy watch this! See how
I've succeeded, done all this good,
don't You approve? Won't You reward?"
And when He does not, the heart turns stone.

God is not a man to please,
He does not bestow approval
because one is successful or good,
He loves us because we are His creation,
His children in whom He delights, we are His.

We are like children in the pool,
who want their father to watch—
God wants us simply to trust and love Him,
He approves of us, not because of our efforts,
but because we are His, one in whom He delights.

Through the Cracks

Violence cracks our world,
leaves lives black and blue
emptier than when day broke,
leaves lives numb and days grey

Shadows crawl stealthily,
silently blotting the beauty
our eyes can only see
by the sun's bright rays

Darkness is like a shroud,
clothing our dying senses
too poisoned to see value
in life or how gaping death is

Hope seems like a dream
in the inky night, intangible,
unreal, a delusive phantom we're
weary of being told is substance

Faster and swifter, now,
the shadows come, thrusting
our world into the chaos of darkness,
we are unable to feel, unable to heal

Lives are bleeding out,
much faster and swifter, now,
running across thirsty ground,
fracturing families and dividing men

Swifter and faster than
eye can see, light shoots across
the night, like a bullet's flash—
light dispels darkness in an instant

It comes unexpectedly,
like hope revived, alive and
real to hold to, no longer a ghost,
but now an Anchor for battered souls

Light shines in the night,
and the darkness cannot cover it,
cannot understand, cannot hold out,
so the shadows flee, like paper-thin dreams

Slowly, slowly, now,
men begin to understand, to see,
to apprehend truth—they are set free,
and they begin to heal, begin again to feel

Cracks allow the light
to shine through—lives black
and blue are healed, made new,
as Light and Hope overflow thirsty souls

A Slow Heal

Sometimes I catch myself smiling wide,
catch myself laughing at my sister's puns,
being glad to greet family and friends,
sometimes I catch myself not
thinking of you. . .

Then the smile freezes, the laugh cuts short—
Gladness still wells up over loved ones,
but there is an undercurrent of sorrow—pain
slices my heart all over—I bleed—
thinking of you. . .

The aching loss burns at my blue-green eyes,
eyes you looked into my soul through—
this is the Fall, this searing streaming that runs
heart-deep when I catch myself
thinking of you. . .

Sometimes I catch my breath over Beauty,
catch myself missing so much of you—
but sometimes I find that Beauty begins to heal,
I learn to live life, even when
thinking of you. . .

What is Love?

To love is to give—
to give yourself,
your heart
a door flung wide

    to give another
    power over you
    to wound
    . . . or to heal


If God is Love,
then think of
the power He gave us
over Himself,

    how He gave Himself
    so fully to us,
    Wounded for
    our healing

    to love is to give. . .

Charred Pillars

Have  not the poets said

"The woods are God's temple"?

But throughout time, man hath said,

"The waters and woods are gods!"

So they whisper in the wilderness,

they shout from the mountain's brow,

raise arms in homage to the forest crown,

and kneel to honour the 'sacred' ground

Yet their precious Nature holds a scourge

whipping fire-cords upon the earth;

pillars of pine blaze a burnished bronze,

the wood-god's spirit spirals away in smoke

Men's lodge-pole idols, majestic towers,

have been blackened, bowed low—

they are gods-become-incense-and-ashes,

might and beauty all burnt away

Men are all wrong—Beauty and Nature

are not gods; rather, they are God's,

signposts leading men to their Maker

and to their place within His creation

The poets are only half right to say

that the woods are worship spaces—

For God Himself says that men

are His temples, His dwelling places

Though they begin charred and dark,

from ashes spring shoots of green,

life revived; renewed like a forest

after a consuming, cleansing fire

Spirit inhaled into ash-laced lungs,

inspired sanctuaries made holy by

the breath whispered into them from 

mouth that fashioned woods from words

It is the theologians who know the truth,

that men are God's home, holding within them

His life-breath—the rubble-scarred redeemed,

reclaimed to life, growing into palace-pillars.

Named

O LORD, how weak I am,
give me strength—Yours—
to own You and to
wear Your Name
indelibly.

Let me
be
Your
own

chosen
bride,
choosing to be
covered by Your blood
—Your name my identity.