You aren't helpless

If you’re anything like me, the ongoing news of the refugee crisis in the Middle East has you feeling more than a little bit overwhelmed. Where do I even begin to respond? I want to save the world (commence pat on back), but know that my efforts are trivial in the face of such immense tragedy and complex global unrest. I’m stuck.

We humans - and for me this occurs from motivations as a Christian - have grandiose visions of making all the world’s the hurt and pain go away. But if we can’t, well, our response, while maybe not spoken out loud, is this: “Why bother?” As the poet laments, “Meaningless, meaningless” is our reaction as we imagine any effort to make the world a better place will go nowhere. We can say the right things (or share the right Facebook post), but still have the nagging helplessness about the whole situation. “Boy, their suffering sure is hard for me.”
I had a similar initial response upon learning about Canada’s Aboriginal history - helplessness. But like then, I realize I need a reality check. We need to get over our discomfort with feeling helpless. While we squirm thinking about people - kids no less! - drowning in the Mediterranean or people dying in the squalor of refugee camps, people literally are drowning and dying. We unknowingly make the issue about our response, not the problem itself. So, let’s get over our discomfort. It won’t go away, but don’t let it dominate our response. Afterall, it’s our own preoccupation with our discomfort that leads to inaction or feeling helpless.

And then know this: you’re not helpless to respond. The people dying are the ones helpless to respond. So do something. For many of us, this will be something small. But small doesn’t mean insignificant or unimportant. Consider simple acts of support. Donate money. Volunteer with local immigrants or organizations supporting refugees. Advocate for projects already in place to sponsor refugees coming to your area. Pray. This weekend I’m leading a group of students to sort produce for the MCC Relief Sale and Auction. But sorting apples, plums, and peppers isn’t about making ourselves feel good. Our small response joins a larger collective effort to support the work that MCC is doing with refugees.
In the face of global tragedy we can’t do everything, but we can do something. You aren’t helpless.

“From everyone who has been given much, much will be demanded; and from the one who has been entrusted with much, much more will be asked” (Jesus - Luke 12:48)

Consuming Millennials (Part 2): From Consumption to Presence

Part 2 of my article has now been published in the Christ and Cascadia journal:

Churches will try just about anything to stay relevant. From music to mochas, countless attempts are made by churches to appeal to culture, especially the next generation. Don Draper, the famous advertiser from the hit TV show Mad Men, says, “Advertising is based on one thing, happiness.” And like Draper with his marketing savvy, churches often stop at nothing to make people happy. But with such a reality comes a warning:

We must learn to exist in a consumer culture but not forfeit our souls at its altar (Skye Jethani)

To retain the “soul” of the church, as Jethani incites, engaging millennials must move beyond consumeristic attempts at church retention (see part 1). Instead of competing for millennials, the Cascadia church needs to find ways to connect with millennials. The paradigm of “faithful presence” is one such way.

Contrary to slick marketing efforts, faithful presence roots discipleship in the character of God and the reality of everyday life. James Hunter Davison, in his book To Change the World, describes faithful presence as the church’s task to “bear witness to and to be the embodiment of the coming Kingdom of God,” where Christians function practically as “a different people and an alternative culture that is…integrated within the present culture.” Deeply theological and necessarily practical, such a view challenges faith and consumerism in Cascadia, particularly when it comes to cultural engagement and local relationships in daily life...

Read the rest here.

Consuming Millennials (Part 1): How The Church Perpetuates Consumeristic Faith

The following was recently published in the Christ and Cascadia journal:

“Millennials are leaving the church!”
“Young adults don’t believe anything anymore!”
“The church has lost its voice in a wayward culture.”

These dire headlines describe the reality of faith and church for today’s young adults, often referred to as “millennials.” The hasty exit of millennials from the church is well documented, with Cascadia’s young adults often leading the way. The future of the church is literally disappearing right before our eyes.

But in many ways the church actually creates the problem of decreasing engagement. In particular, the church’s response to millennials is often overly reactionary and thus incomplete. Focusing too narrowly on retention, churches don’t foster mature faith, let alone actually retain millennials. Instead they risk encouraging ideals and practices centered more on selfish consumption than selfless discipleship. The result is unsustainable discipleship of millennials in Cascadian culture.

Read the rest here...

"Theologies of Reconciliation"

Here a little over a week since I traveled to Ottawa to attend the final TRC event, I'm still reflecting on the impact of my experience. Helpful to my process of reflection was following the TRC in Ottawa, many in our group attended the NAIITS Symposium at Wheaton College entitled "Theologies of Reconciliation." The symposium is an intentional combination of indigenous and non-indigenous voices reflecting on how to understand reconciliation in the diversity of our culture. The time was rich in the experience of community and thought-provoking in considering the multiple perspectives on such a crucial topic.

But as anyone who pays attention to past and present conversations on multicultural and Christianity, unity and understanding can be hard to come by. Latent (or explicit) racism, dominant paradigms, and divergent worldviews, to name a few things, often lead more to exclusion than relationship. For example, on the topic of forgiveness and repentance, several indigenous speakers highlighted the absence of specific words/terms in indigenous languages for "forgiveness" or "apology." Contrary to a Western paradigm which utilizes nouns - statements of reality - to describe reconciliation, indigenous languages are composed primarily of verbs. For indigenous people, then, reconciliation is fundamentally understood as an action, the ongoing life of "good relations" as several presenters suggested. This places reconciliation beyond an abstract concept or something to complete as I know I’ve often viewed it. Implied, then, are concrete practices that invite reconciliation. Words alone (including public apologies) aren’t enough. As settler people, then, to speak of reconciliation outside of the context of relationship with our indigenous neighbours will always be incomplete unless accompanied by, and sometimes preceded by, an actively lived out reconciliation.

This was just one example where my experience highlighted the importance of engaged theological reflection in multicultural contexts. Unfortunately in many churches, discussions of Christianity and indigenous spirituality are often approached with fear and suspicion. Or worse, judgement and condemnation. Christians rightly denounce language of the "Indian problem" that was so common in the colonial-era of residential schools, yet risk accepting that very same attitude when considering the relationship of Christianity and indigenous spirituality. This isn't to say differences don't matter. But in theological dialogue, attitudes are critical in order to form in ourselves the right frame of mind to engage the ideas we are considering. Engaged theological reflection means taking the time to learn the beliefs and practices of our indigenous neighbours on their terms. Education at all levels, particularly within Christian institutions, needs this type of engagement as an extension of our commitment to love of neighbour in relationships and learning.

TRC Summary: The Response of Faithful Presence

As I leave Ottawa and my experience of the Truth and Reconciliation, I'm asking, "Now what?" For Canada. But also for myself.

In part, I wonder what my role is as a Christian. You see, Christians have been a major part of this historical blemish on our country, and this responsibility goes beyond official parties who ran the residential schools. My own tradition, the Mennonites (of all streams), either sat idly by or even perpetuated the system by working in various roles for these schools. We can't ignore this complicity. 

But we also can't stay in perpetual discomfort over our feelings of guilt or remorse as I reflected already (link). So far much of the Christian response to the TRC process has been necessarily reactionary: apologies and time spent listening. This needs to continue. But it's also time to imagine how Christians can become proactive in moving forward in relationship with our indigenous friends and neighbours.

I attended the TRC conclusion as part of a from of Mennonite Church Canada, Mennonite Central Committee, and Mennonite Brethren leaders, pastors, individuals, and students. We are a diverse group of men and women in various roles, who beyond the importance of our presence at the TRC, are exploring what it means for us as Jesus-followers to honour and respect the spirituality and practices of Canada's Aboriginal population. While I can't speak on behalf of others in the group, one key area for proactive response that I can have as a Christian in light of the TRC is in the area of faithful presence.

Sto:lo Nation - "The People of the River"
Far beyond just this issue, faithful presence is the call to value all people in our daily lives as worthy of our love, both in attitude and action. In my own community of Abbotsford, aboriginals are often visibly hidden. I have little memory growing up of encountering local aboriginal people in schools, parks or other local spaces. Or maybe I just didn't notice. I just remember driving through this mysterious place known only as "the reservation." But that was the extent of my interaction. Now I've learned Abbotsford sits on Sto:lo territory and in various settings I've begun to meet and develop relationships with some of these neighbours so visibly absent from my childhood. As Christians, we don't just love the neighbours that we see visibly in front of us. In fact, the NT concept of "lost" isn't limited to a spiritual loneliness for humanity. "Lost" can also describe the literal hiddenness of individuals and groups in the very social structures our communities. Faithful presence means Christians need to literally be present with all our neighbours, seen or unseen.  

TRC Day 3 - Personal to political and back again

Day 3 of the TRC brought a combination of the personal and the political, highlighting how any social change cannot exist apart of the relational fabric of a society. 

To start the day I attended a survivor's sharing circle. Individuals who endured and suffered in the residential school system were given space to share their stories and have them included as part of the official TRC archives. Person after person recounted experiences of brokenness and abuse, leading to years of struggle in family and society. The absence of love and care and respect led to deep hurt and shame as they were kids, which then persisted in their adult lives in various destructive ways, be it addiction or a general hatred of self and others. Upon receiving physical abuse, one woman recounted how "you don't cry; you do what your told." Another women shared of being paraded through the residence as a kid wearing "pissy sheets" over their heads as punishment for wetting the bed - a humiliation she'll never forget. Yet in the midst of the deep pain, these survivors demonstrate great courage in offering forgiveness to their abusers. Kitty, for example, after sharing about how she was taken from her home without her parents knowledge, stated poignantly, "Forgiving people brings healing." Today, the TRC was personal.

From the personal, however, the day quickly became political. The TRC Commissioners presented their official report from this 6-year process, which was then followed by response from the various stakeholders in the whole process (e.g. government, Aboriginal leaders, church leaders). Justice Murray Sinclair concluded that the residential schools were "nothing short of cultural genocide." It's time for social change in how Canadian society doesn't just look back, but move forward in fostering equality for all people. Beyond "national penance" Sinclair invited, Canadians need to create a "relationship of equals." Education strategies and integrating the UN Declaration for Indigenous Rights were called on the lead the way to change. Commissioner Mary Wilson reminded that "how we teach is critical...we need a less euro-central version of our country." Yet in the political opportunities before us, Commissioner Wilton Littlechild reminded of the need for hope found in relationships, the strength found in family. Politics still need the personal. 

Overall, it was a full and challenging and inspiring day. And while the political side can seem overwhelming, the personal stories remind me that society is made up of people - the personal stories of each one of us.  Reconciliation is more than an issue, it's a relationship, one that goes from institutions to the very people we interact with on a daily basis. Politics needs the personal, and the personal needs politics to ensure equality is protected and promoted. The TRC has shown me how in society as a whole, we go from the personal to the political and back again.

TRC Day 2 - Learning

Justice Murray Sinclair - Chair of the TRC
Day 2 of the TRC began with a grand entry and opening remarks from various dignitaries and leaders from aspects of the residential school history - First Nations, government, and churches. The theme was "We still have lots to learn" and centred around the ongoing need for truthfulness and listening for reconciliation to move forward into actions. Justice Murray Sinclair called on everyone to take actions of reconciliation - "This isn't an Aboriginal problem but a Canadian problem...Reconciliation values all people." 

Later in the day I attended a panel discussion on ways Canada can/should implement the UN Declaration on the Rights of Indigenous Peoples. Here there was a strong call again to take our learning and ideas and put them into concrete laws and practices in Canada. Here's a couple of highlights and challenging ideas:

"Truth-telling is important but not sufficient for reconciliation...action is needed." (Letter from Ban Ki-moon - UN Secretary General) 

"What about the victims of democracy?" (Grand Chief Edward John)

"This can't just be about reconciliation, but restitution." (Ellen Gabriel)

"It takes everyone to hope." (David Langtry)

"Apologies risk coming with an absence of clear commitment to change." (Paul Joffe)

Overall, it was a full day with lots to process, for Canada, but personally as well. Learning about a blemished history is tiring, no doubt, but so vital. I'm ready for Day 3 - "This ending is just the beginning."

TRC Day 1 - Walk for Reconciliation

Day #1 of the TRC and featured the Walk for Reconcilation, a 5k walk from Hull, QUE, to Ottawa's City Hall. Some 7000-10000 people participated in this energy-filled march. There was lots of talk around 'moving forward' and the future. In many ways, the walk itself symbolizes a solidarity in the desire to move forward. In all the energy and excitement, however, the question is asked of all Caandians, what does this mean? These few days, as the TRC concludes and the commissioners offer strategies for the coming years, could set the tone for years to come. 

How I feel about attending the TRC

I write this as I sit in the Vancouver airport awaiting my flight to Ottawa to attend the final Truth and Reconciliation event in Canada. I'm not sure how I should feel or what I should expect. From my experience attending parts of the TRC event in Vancouver, I know I'll be moved. But moved to what? Lest I attend as some sort of social justice tourist, keeping any personal ownership of this dark side of Canada's history at arms length, I need to be more than just socially informed. But even as I write this I realize how my struggle is mostly with my own discomfort being there than with the actual findings of the TRC and the countless people it represents. So begins what I suspect will be a series of challenging reminders. Reminder #1: attending the TRC isn't about me attending the TRC. I can have a role to play, no doubt. But how I feel about my experience isn't the point. In the words of TRC Commissioner Dr. Marie Wilson, "how we feel about the TRC is only as important as how it shapes our actions." If anything, as I head into participating in the final TRC event, I anticipate the powerful impact truthful storytelling can have, personally and socially. Will I be uncomfortable and sorrowful, unsure for the future of reconciliation in our country? Likely yes, as I'm sure many others will be. Yet in the discomfort there comes the hope as I realize how sharing our stories and listening to one another can create a unity that acknowledges the past, rests in the present, and hopes for better stories in the future. 

"Vulnerable Faith"

In an age where Christian faith is often equated to modern-day personal fulfillment – “the good life” – Jamie Arpin-Ricci offers an inspiring and challenging picture of faith rooted in vulnerability before God and others. Through the story of St. Patrick and the example of AA’s 12 steps, Arpin-Ricci’s personal exploration of a risky and authentic faith pushes the reader to place the life of faith in a proper – and honest! – perspective.

Check Vulnerable Faith: Missional Living In The Radical Way of St. Patrick.

Here’s some of my highlights:

Goal: “Rooted in the fabric of Scripture and enlivened by the Spirit, [transformation] is a matter of following a journey with Christ that leads us from an isolated pretense of sin into Spirit-empowered communities of Christ.” (19)

Quoting M. Scott Peck on “pseudocommunity”: “In pseudocommunity a group attempts to purchase community cheaply by pretense. It is not an evil, conscious presence of deliberate black lies. Rather is an unconscious, gentle process whereby people who want to be loving attempt to be so by telling little white lies, by withholding some of the truth about themselves and their feelings in order to avoid conflict. But it is still a pretense. It is an inviting but illegitimate short-cut to nowhere.” (43)

On the loss of hospitality: “Christian hospitality, a central tenant of our faith that has waned in practice over the centuries, owes much of its demines to these fears and impulses toward self-perseveration.” (64)

On the illusion of perfect church unity: “I can say with confidence that anyone who has spent their life as part of a Christian church community knows that any apparent appearance of a perfectly unified body in all (or even most) things belies the levels of difference and disagreement that hide just below the surface.” (72)

From the example of the devastation felt at Jesus’ death and burial in the tomb, Arpin-Ricci challenges the reader to examine our own experience of emptiness and vain attempts to hide this emptiness with money: “Willingly embracing the emptiness of the tomb is more difficult for those of us in places of privilege. We have so much ‘stuff,’ so many activities and endless sources of distraction and busyness to fill any potential emptiness, that our pretense is better fortified against any attempts to expose it, whether through circumstance or intentionality.” (87)

On faith and community: “Community is the inevitable and essential result of faithfulness, inseparably linked to the work of God in our hearts and in the world. Having humbly exposed and repented of the pretense that kept us in bondage to fear, we are able to divest ourselves of the sinful impulses of selfishness and self-preservation. Choosing to empty our hearts of anything that would compete for our faithfulness to Jesus, we make room for the new life born within us through the work of the Holy Spirit among us. It is not enough that we die with Christ, but we must also share in His resurrection as members of His Body, the Church.” (104)

The witness of failure: “Do we honestly believe that the best witness we can have as Christians before a watching world is to show moral perfection? While that might convince some, our odds of pulling it off seem less than slim. In truth, the most compelling witness to our faith can be a willingness to humbly accept responsibility for our failings and seek to restore relationships at any cost.” (109)

On proximity: “As we share life of mutual belonging in proximity with each other, we intentionally do so while participating in the fabric of our neighborhood, as we try to live out Christ’s love in ways that are most meaningful in our particular context. We find ourselves shopping together, playing together, working together, and living together. It is through active relationship and service to (and with) our neighbors that our witness becomes embodied and more meaningful. I think this lends our community a humble authority and a certain measure of credibility in our neighborhood.” (115)

On Jesus and shalom: “Shalom is what love looks like in the flesh. The embodiment of love in the context of a broken creation, shalom is a hint at what was, what should be, and what will one day be again. Where sin disintegrates and isolates, shalom brings together and restores. Where fear and shame throw up walls and put on masks, shalom breaks down barriers and frees us from the pretense of our false selves. Jesus, the truth incarnate, is the very embodiment of this shalom.” (149)

Book provided by Paraclete Press (

Economy of Enough

NDP Leader, Rachel Notley, celebrates
 her party's victory in Alberta's provincial election.
I observed with interest this week as there was a drastic shift in Canadian politics - the New Democrat Party won a majority government in Alberta. This result signals a strong shift in direction, probably more away from something, (i.e. the previous government, The Progressive Conservatives) rather than to something. And the reaction is mixed. As one friend who lives in Alberta summarized, “there’s lots of fear and lots of hope.”

In my observation of the mixed reaction, I’ve noticed an underlying assumption. Behind the complaints and uncertainty (some of it justified based on past government’s track records) is a societal assumption rarely questioned: nonstop economic growth is the required (or best) trajectory individually and for society.

Personally, I’ve encountered this throughout my life, particularly as an adult. Language of "getting ahead" is applied in all sorts of circumstances as the measure of success. A good margin of profit selling a house allows for “upward mobility.” Another degree earned allows for career advancement and more earning power. This is “progress.” As Christians, we can even spiritualize such success with phrases like “God has blessed me.” Again, economic growth is an assumed good all around.

Now, don’t get me wrong. I’m all for economic well being, personally and socially. And in Alberta, as with all political contexts, no one ruling party has the perfect plan to achieve such well being. So questioning political parties is fair game. But in the process, let’s also question the very assumptions by which we evaluate our leaders. And when our grid for well being is economic growth, both personally and socially, we can end up unknowingly accepting an unsustainable and, at times, even an unjust view of society.

It can be unjust in supporting an economy that is only “free” for people who have the means to participate equally to begin with. One look around at urban neighborhoods reveals that the assumed good of economic growth is anything but freeing for the scores of homeless individuals and families. And it’s unsustainable in presenting a false vision for happiness. Studies show that increased wealth doesn’t equal increased happiness. As Ron Sider summarizes, “People tend to measure their happiness by how much they consume relative to their neighbors. As all try to get ahead, most tend to rise together so everyone is frustrated by their unsuccessful efforts to achieve happiness by getting ahead of others” (Rich Christians in an Age of Hunger, 238-239)

Imagine a response to economics - and likewise a political view - if our default wasn't grasping for more, but was rooted in a healthy concept of enough. Enough money. Enough possessions. Enough growth. Or as Sider would suggest for Christians, let’s imagine and adopt a “theology of enough” - the belief that humans exist for more than unending consumption.

Call it whining about “first world problems.” Or blind assumptions for defining success. Or corporate greed. Or whatever other label or symptom we can name. But an unquestioning reliance of an economy of growth only perpetuates injustice and this unsustainable vision for life, personally and socially. Instead, let’s engage politics thoughtfully, constructively, and sustainably, not from a perspective of growth at all costs, but from the belief that enough is enough. Maybe Alberta will lead the way. Maybe not. But as Canadians and as global citizens, I hope we can aim for an economy of enough.

Making Sense: Faith & Ethics in a Culture of Confusion

One of the things I appreciate about being able to teach at Columbia Bible College is the connection between studying theology to how we experience faith in "real life." Additionally, we are committed to extending this integrative educational experience beyond our student body, inviting individuals and churches to join us at different points throughout the year through our Continuing Education program.

That said, I'm making my first foray instructing one our upcoming Continuing Ed. courses. If you're in the area, feel free to join us!

David Warkentin, Instructor
Wednesdays | 6:30pm - 8:00pm | No class March 18
$70 (+GST)

Do you ever wonder what Christianity has to do with much of the culture around you? From your workplace, to politics, to pop culture, to local and global violence, to sexuality, how does following Jesus relate to our complex culture? This course will explore the integration of faith and these important topics within North American culture.

04 Making Sense of Culture
11 Making Sense of Public Faith
18 No class
25 Making Sense of Pop Culture
01 Making Sense of Violence
08 Making Sense of Sexuality

To register, go here.

Super Bowl Ads: Commercializing Goodness

Being in Canada for the Super Bowl means limited exposure to what has become one of the central aspects of the event: Super Bowl commercials. But I did get to see a few. Nothing was overly memorable or amazing. I did, however, encounter a trend with a few ads that gave me pause for reflection:

With both ads, my initial response was one of intrigue and appreciation - what an encouraging message to young women and what an inspiring commentary on the development of the human palette. The optimist in me was celebrating the obvious goodness of our society and the presence of positive voices amidst so much “blah blah blah” that accompanies events such as the Super Bowl. These ads were a welcome change of tone and message. And if it means corporations, in this case Always and President's Choice, adding their voice to the mix, well, no big deal. It’s the message that matters, right!?!

But...I do have a pessimist take on TV commercials in general, I’ll admit. These examples are no exception. My concern is this: when we rely on corporations to mass communicate important moral or aesthetic values in our society, does the very fact of who is doing the communicating somehow change - cheapen even - the good and important message? These companies benefit from developing a good reputation. For example, creativity and the human story of food is an attractive topic, far more so than big box stores and the injuring of local economies often associated with a brand like President’s Choice. In these ads, goodness has a motive: selling more stuff. Goodness is commodified and as a result, I think it is cheapened. Self-esteem and culinary exploration go from cultural values to cultural commodities.

This is nothing new. In the 1960’s, communications commentator, Marshall McLuhan, coined his famous phrase, “The medium is the message.” I’m not sure he could have anticipated the level at which his comment would be true in an event like the Super Bowl, but clearly the reality exists. How we communicate is just as important as what we communicate. And when it comes to our deepest values as people and society, yes, I can celebrate the positive messages sprinkled here and there as these two commercials illustrate. But I also need the reminder that whatever trends and commercials tell us, the depth of our goodness must go beyond, and in many cases despite, our commercialization of goodness.

"Practice Ambivalence" - Life Direction with Amy Poehler

Having made several major life and work transitions in recent years and now working with young adults in that oh-so-fun time of figuring out the future, I often find myself thinking about helpful ways to approach our future as individuals.

A common attitude that guides many is summed up in phrases like, “The world is at your fingertips.” Or, “If you put your mind to it, you can do anything you want.” Essentially, we tell ourselves that if we make just the right choices at just the right times, life will work out perfectly and all will be well. Success, when it comes to down to it, is all about determination. Hard work wins.

Christians, while committed in belief to trust God in all things, including life direction, in practice often twist the comfort, “Do not worry,” into a motivational warning that if we don’t get our act together and make good choices, we’ll be left unhappy. “Blessed are the determined” is our paraphrase of the beatitude, “Blessed are those who persevere.” All the while we neglect the two simple words that are about facing difficulty (“under trial”), not determining to avoid it. When it comes to life direction, we risk believing determination can help us avoid any hardship. Let's be honest; this just isn't true.

Celebrities always have good advice in areas of life direction, right? Okay, maybe not. But I’ve been reading Amy Poehler’s Yes Please and was struck by her overall transparency in telling her story, and in particular, some wisdom she’s learned on her road to success:

“Too often we are told to visualize what we want and cut out pictures of it and repeat it like a mantra over and over again. Books and magazines tell us to create vision boards. Late-night commercials remind us that ‘anything is possible.’” Positive affirmations are written on our tea bags. I am introducing a new idea. Try to care less. Practice ambivalence. Learn to let go of wanting it…

Ambivalence is key.

You have to care about your work but not about the result. You have to care about how good you are and how good you feel, but not about how good people think you are or how good people think you look....

You will never climb Career Mountain and get to the top and shout, “I made it!” You will rarely feel done or complete or even successful. Most people I know struggle with that complicated soup of feeling slighted on one hand and like a total fraud on the other. Our ego is a monster that loves to sit at the head of the table, and I have learned that my ego is just as rude and loud and hungry as everyone’s else’s. It doesn’t matter how much you get; you are left wanting more” (Amy Poehler, Yes Please,  222-225).

As I continue to process my own life transitions, goals, hopes and dreams, as well as support and encourage others in doing the same, Poehler’s reflection is timely. Life isn’t a formula. Hard work doesn’t always win. To practice ambivalence, on the contrary, suggests a posture of openness and reliance on others, that while uncomfortable and unpredictable at times, allows us to let go of our striving and live into a healthy sense of self both today and for the future.

Beyond a Fear of Difference

A significant part of my work with young adults is encouraging them to pay attention to the world around us. And then as Christians in particular, to notice and reflect on the ways in which our lives as followers of Jesus relate to this world we participate in.

Inevitably, as most committed Christians will encounter, we bump up against topics that create angst or uncertainty.Whether it's approaches to injustice that involve troubling forms of violence, or exorbitant amounts of money spent on seemingly trivial matters, or the presence of vastly differing beliefs around issues of personal morality, much in the world creates tension for the follower of Jesus, let alone a young adult in general. And really, it should (the whole New Testament is about navigating such tension after all).

But how Christians respond to the differences of our world is no simple matter. And this isn't just an issue Christians face. Society in general, for all our talk about tolerance, struggles to exist in the presence of difference. Judgementalism, violence, exclusion, and alienation are just a few of the symptoms of a cultural problem many people, Christians included, cannot seem to shake: a fear of difference. Whether it's Christians ignoring God's call, or humanity ignoring the call for tolerance in general, we end up like Jonah in the Old Testament. We see "them" and we self-righteously run the other way. We accept a posture of fear and ignore the very thing our world needs: presence.

It's often assumed by both Christians and non-Christians that the Bible is one long narrative (or rule book) about not getting too close to "them." And yes, there are warnings - e.g. intermarrying in ancient times or adopting pagan rituals in Roman times - but we risk equating these warnings with a complete disengagement and lack of presence with those who are different. We forget where Jonah's fear got him.

A fear of difference wasn't the way of Jesus. He was known as a friend of sinners for a reason - he was actually their friend. Literally. We hear the word "pagan" or encounter people who are different and feel discomfort or even fear towards "them." Perhaps we even feel justified in our judgment and avoidance, forgetting all the while that the label "pagan" is preceded by the encouragement to "live such good lives among the pagans" (1 Pt. 2:12). Among=presence.

The tension between the way of Jesus and the way of world cannot be easily navigated or reconciled, I'll admit. But fear cannot be our response to difference either. Like Jonah, we are sent into the places of difference to be a presence - friends - with those we differ from. And like Jonah, we cannot refuse this call. This is the way of Jesus. This is the way we are sent beyond a fear of difference:

I have given them your word and the world has hated them, for they are not of the world any more than I am of the world. My prayer is not that you take them out of the world but that you protect them from the evil one. They are not of the world, even as I am not of it. Sanctify them by the truth; your word is truth. As you sent me into the world, I have sent them into the world. (John 17:14-18 NIV).

"Fierce urgency of now"

Today is Martin Luther King Jr. Day in the United States.

A group of us at the college watched his famous "I Have A Dream" speech over lunch and I was struck by the ongoing relevance of his message as I pondered conflict, violence, oppression, and various forms of segregation still prevalent around the world.

We still live in a world where there is a "fierce urgency of now." Let's not stop dreaming.