The Inner Light

Celebrating a gay couple's wedding in Florida

a few years ago.

A beloved transgender member of Ormewood Church, formerly a member of Ormewood Park Presbyterian Church, died unexpectedly last week, and, in addition to her own outstanding “Message of Hope” about this longtime member, our pastor Jenelle requested me to offer a brief reflection on her life based on our shared love of Star Trek during her memorial service this past Sunday afternoon. Afterward, her lifelong spouse gave me a beautiful Star Trek t-shirt commemorating its various incarnations over 55 years, 1966-2021. 

In recent weeks I had tossed about various ideas for my final post on this blog. Should I re-post an earlier blog about LGBT Pride for this Pride Month or write something new? I’ve decided that this reflection is a fitting way to end this ten-year-long blog. 

Star Trek, The Next Generation, was one of my binge-watched series during the pandemic, and one episode in particular stood out, entitled, “The Inner Light.” For those who want to watch it on Netflix, it is episode 25 of season 5. I had talked with Jenelle about it at the time, and I discovered lots of other people liked it too, receiving awards. 

The episode is simply described: “Picard awakens to find himself in a village where he is a well-known member of the community suffering from a delusion of being a starship captain.” I watched it again to prepare. 

I have come to think of Star Trek as a kind of “biblical stories of the future.” They often relate to something going on in the present, offering meaning and values and purpose, just as the Bible does. 

Spoiler alert, but what occurs in this episode is that the current Enterprise has happened upon an unoccupied alien spacecraft that sends a beam of memory into Captain Picard’s head, causing him to faint, unconscious for half an hour. But during that brief period, Picard realizes a whole lifetime on another planet. No one in his village believes him to be a starship captain, no one affirms his own “inner light,” thus the reason he is considered under a delusion. 

Instead he is recognized as a community leader and scientist who tackles his host planet’s own form of global warming, an unrelenting drought. He is married and has children, and we watch them grow from infancy to adulthood, as Picard and his wife age, and as Picard finally learns to play the flute. 

He eventually finds a solution to the planetary drought and offers it to his community leaders. Come to find out, their own scientists had figured out the same solution, but the local leaders (read “politicians”) refuse to make the hard choice to put it into practice, for fear of the average citizen. Again, his own “inner light,” his own “aha,” is rejected. 

The beam directed into Jean Luc Picard’s inner consciousness is the way the people of this now destroyed planet have finally told their story, perhaps as a warning for those of other planets. The people of the planet have been gone for a thousand years, but their history and their lives have been preserved and now communicated. Their inner light has become Picard’s (and our own) inner light. The parallel with scriptures and sacred texts of every faith handed down to us is clear, at least to me. 

What really moves me about this story is that this is what I experience in every death, including our beloved church member. With every death, we lose a vital (as in “life-giving”) story about ourselves, about life, about the universe, about the nature of things. We will miss their “inner light.” 

I will miss her grin, cheerfulness, intelligence, wit, and welcome. I will miss her story, her own inner light. Surely it was a reflection of the very nature and nobility of God. 

Some outside our welcoming community of Ormewood Church may have written off as delusion her inner light. But she came to understand something about herself, her gender experience and expression, and I would say, something about all of us and about all of our gender expressions. 

Her inner light has brightened our world on her journey into the inner light of God. To quote the opening of Star Trek episodes: “Space, the final frontier…[our] mission is to explore strange new worlds, to seek out new life and new civilizations, to boldly go where no one has gone before.” 

Hallelujah! Amen! Thanks be to God!

 

Please visit my website: https://chrisglaser.com  

Though this is my final post, more than ten years of posts remain available to you on the blogsite, https://chrisglaser.blogspot.com and I encourage you to enjoy them. I regret that I never created an index of post titles, but the search engine in the upper left corner of my blog can help you find posts of interest by typing in a subject, topic, name, scripture reference, religious season or holy day. Or you may work through them by year and month listed in the right column. 

Comments are still welcome on any post. 

Though they may have been written with current events in mind, I intended them each to be read meaningfully at any point in time. It has been a pleasure writing this blog, but now, I believe, is a time for silence, something I considered when writing the Zen series. 

I assure you I am well, content, and thankful to God for this extension of my ministry. Thank you for your interest, comments, correspondence, and contributions. I am grateful to Metropolitan Community Churches for recognizing this blog as an “Emerging Ministry” and ProgressiveChristianity.org for reposting many of my reflections, as well as the dozens of Facebook pages that allowed me to provide links to particular posts. I am grateful for the free services of Blogspot, Google, Facebook, and the delivery service, FeedBurner. I am grateful for artist and friend Becki Jayne Harrelson and my husband Wade Jones for their technical and moral support. 

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Copyright © 2021 Chris R. Glaser. Permission granted for non-profit use with attribution of author and blogsite. Other rights reserved. 

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The God of Anticipation

“Waiting patiently in expectation is the foundation of the spiritual life,” Simone Weil famously said, a quote I have used several times in my writings. But I wonder if she would be satisfied with this translation. In her “Spiritual Autobiography,” a letter to a Roman Catholic priest, she declares that the Greek word for “steadfastness” is “more beautiful” than the Latin word for patience, derived from the word for suffering. And one of my favorite biblical descriptions of God highlights his/her/their “steadfast love.”

Perhaps “waiting steadfast* in expectation is the foundation of the spiritual life” is a better rendering of her insight. “Steadfast in expectation” sounds like “anticipation” to me.

I stretch this quote because of an “aha” I’ve recently experienced. God is a God of anticipation for me right now—anticipation of the end of the pandemic, but also anticipation of the end of my life.

We see this God of anticipation in our biblical tradition.

“I will be what I will be,” Moses hears from the blazing wilderness shrub as Yahweh commissions him to deliver a message to Pharaoh to “let my people go.”

“Behold I am doing a new thing,” Yahweh says through Isaiah.

“Follow me,” Jesus invited.

“I have many things to tell you, but you cannot bear them now. When the Spirit of truth comes, you will be guided into all the truth,” Jesus told his disciples at the Last Supper. “I go to prepare a place for you, that where I am, there you may be also.”

“You will receive power when the Holy Spirit has come upon you; and you will be my witnesses…to the ends of the earth,” Jesus said in his final parting.

“I saw a new heaven and a new earth,” the mystic John testified of God’s future. “See, the home of God is among mortals.”

The kingdom or commonwealth of God is even now revealing itself to us. I witness a parallel in the Tao of Taoism and the “thin places” between heaven and earth in Celtic spirituality.

Recently I was quite taken with an ending of a prayer of an MCC pastor and leader that went something like this, “in the names of how you have been experienced in the past and the names of how you will be experienced in the future.”

Anticipation lifts us up. Etty Hillesum, who died at Auschwitz, wrote in her diary that she thought of God as her best self. My own experience is that simply the thought of God lifts me to my better self.

Undoubtedly a spin from my Process theology view—as I reflect on the universe, I see a process that anticipates life, that anticipates sentient beings who make the universe aware of its very existence, how it came to be, its possible meanings, as well as its hope for deliverance from its own destructive elements, whether viral as in a pandemic, or human when we disregard one another and our environment.

That process is how I am thinking of God in these difficult days.

*I chose not to use the seemingly more appropriate word “steadfastly” because it applies to the following phrase “in expectation” rather than the previous word “waiting.”

Recent posts that offer hope during our pandemic:

The Pandemic’s Monastic Opportunity

The World Is My Cloister

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Copyright © 2020 by Chris R. Glaser. Permission granted for non-profit use with attribution of author and blogsite. 

Parable of My Hydrangea Bush

You might consider this a belated Earth Day reflection.

The hydrangea bush inhabited another part of our yard here in Atlanta, but I moved it to a more prominent place so passersby could enjoy its blooms, between the sidewalk and the street. A rookie mistake.

I should have learned from the azaleas I had once planted in a similar location that disappeared, roots and all, the night before they were about to blossom. My optimism hoped, at least, as it was near Mother’s Day, that someone had taken them home to his mother.

I had just prepared our lunch when a knock at the door summoned me. A young man pleasantly complimented the hydrangea and asked if he and his wife might take a slip or two home to grow for themselves. “Sure,” I said, and trusted him to do this on his own without supervision.

But during lunch, my intuition or lack of trust kicked in and I went to check on my hydrangea just as the man grasped one last handful of stalks, tossing them in a bucket of water with others previously pruned and slamming the rear doors of his white truck as he jumped behind the steering wheel for a sheepish but quick getaway. To my dismay, I realized a florist had just made off with half of the hydrangea’s colorful blossoms. I shouted after him, but too late.

The following season, I called my mother one morning to proudly tell her how beautifully the hydrangea was blooming. She was pleased to hear of it, because we had one in the yard of the home I grew up in, and in which she still lived. My father had tended it, as he had all our plants and trees and lawns. Dad’s family had a farm, and she was pleased to think I had gotten his “farmer” genes.

Later that same morning, I came out on the front porch and noticed the hydrangea’s branches were drooping, dangerously low. I had earlier watered the lawn, so I inspected the plant to see if too much water had accumulated on the leaves, weighing it down. I saw a neighbor outside and asked if he had noticed anything unusual.

“Yeah,” he said, “A drunk guy collapsed on it a little while ago.” I had earlier noticed him stumbling near his truck, still parked nearby, broken down or out of gas in the middle of the street. Now he was nowhere to be found, presumably seeking help or buying fuel, but he had carefully dumped his used beer cans on the adjacent lot. Uncharitably I collected the cans and put them in the bed of his truck. My sense of justice was piqued!

I had other seasons when the hydrangea would return wonderfully from its winter dormancy, but the final insult came one winter when someone removed what he thought was a dead plant: my hydrangea! I was grieved and horrified, but I bit my lip and said nothing, because the person thought he was doing me a favor.

It reminded me of the time I saved a tree in front of my ground floor apartment’s picture window in West Hollywood. I enjoyed watching squirrels playing in it and birds nesting among the branches, like a Disney cartoon. Sometimes at night possums huddled near its trunk, pretending not to be there as I passed by. But one winter, the building’s maintenance guy came with saws and tools to take it down. I intervened, asking why. “Because it’s dead,” he declared, “It has no leaves.” I explained that the tree always lost leaves in the winter, and they grew back in the spring. “Oh,” he said, and was just as happy not to take it down.

Ok, so now I’m an old man rambling, but one more shrub story. I had a painfully prickly bush at the end of our driveway, again, here in Atlanta. A drunk apparently attacked that too, as I found tire marks in its garden bed and a major portion broken off, but carefully placed back in position as if nothing happened. I only discovered the subterfuge when that section turned a telltale brown. When it finally died, I decided, once and for all, to remove it. Big mistake! I had no idea how the bush had become my “North star,” guiding me as I backed out of our curved driveway. I’ve never been as good backing out onto the street since! Now I look like a drunk driver!

For all you biblical sharpies out there, you know that a “parable,” such as I have labelled this, is only supposed to have one point. The point being our relationship with nature.

But as many parables are interpreted allegorically, there’s more to the story. We exploit and even take credit for nature’s beauty. Our addictions plunder, pollute, displace, and even destroy it, and this includes coffee, sugar, cocaine, fossil fuels, urban sprawl, as well as a disproportionate distribution of fruits, vegetables, and flowers to the privileged. We fail to be mindful of its rhythms and we fail to fully understand and appreciate it.

And prickly, annoying shrubs, like prickly, annoying experiences and prickly, annoying people, may serve as guideposts to finding our way.

Related Link: My grandniece Elaine Sanders, interested in sustainable design, edited this brief recycling video for her campus paper: Beyond the Bin.

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Copyright © 2019 by Chris R. Glaser. Permission granted for non-profit use with attribution of author and blogsite. Other rights reserved.

Violence Is

Thanks be to God for the life, books, and ministry of Marcus Borg (1942-2015), rightly described  by The New York Times as “a leading evangelist of what is often called progressive Christianity.”

Posts on this blog that mention Marcus Borg:

“What’s Playing Down at the Presbyterian?”

Richard Dawkins Has More Faith than I Do

A Worthier and Larger Idea of God

Walking our dog, Hobbes, I am sometimes asked by children, “Does he bite?” I explain that any dog will bite if adequately provoked. Though she has a docile temperament, if rushed upon, startled, or aggressively cornered , she will growl, bare her teeth, and, on rare occasion, snap. It’s a dog’s only defense, I explain, if the child is still listening.

Humans are that way too. We ascribe violence to police officers, minority youth, religious extremists—whatever scapegoat we want. But the truth is, violence is an inherently human trait, as well as a creaturely and cosmic characteristic.

In my unpublished mystery novel set in a small Southern town, spiritual profiler John Boswell investigates the untimely death of one of its two Presbyterian pastors, Angus MacDonald. Among the townspeople he interviews is a rotund, Buddha-like former actor living in a houseboat on the river, recently returned from California after ending a relationship with an OCD partner trying to fix the world (who once followed him around the kitchen with a Dustbuster!).  He explains: 

“Finally what ended the relationship was a conversation we had about violence, though maybe I was just goading him because I was tired of his moralistic crusades. I told him that even though I think violence is the worst thing in the world, violence is a natural part of the world, of human nature, even God’s nature. I said, ‘You think God didn’t destroy something to create something new? Creation does violence to whatever was before. And what do you think death is? Death is violence. Violence is. Death is. So get over it.’” Matt paused, gesturing toward a snake that had been sunning itself on a nearby rock now slithering to shore, merely skimming the surface of calm water along the river’s edge.

           

“Then I added, ‘Dirt is. You’re dirt. I’m dirt. We’re all dirt. The world is dirt. So stop trying to vacuum the world!’”

French social anthropologist and philosopher René Girard has done intriguing work around violence. He posits that in cultures with ritualized violence—everything from the Eucharist (when understood as re-enacting the sacrifice of Christ) to the Super Bowl—one on one violence is diminished.

I used Gerard’s work, especially around sacrifice and “the scapegoat mechanism,” in my book Coming Out as Sacrament. In it, I questioned why so many Christians need to see the crucifixion as a sacrifice to God to be forgiven our sins. I prefer the twelfth century teacher Abelard’s idea that the cross enables at-one-ment because it awakens in us an attribute that unites us with God: compassion.

Studies have associated testosterone, the male hormone, with aggression and violence. This prompted friends in MCC San Francisco, a female comic duo called “Fifi and Fanny,” to initiate a wink-wink campaign to lessen violence by reducing male testosterone, encouraging men to give “One testicle for peace!”

I’m reminded of the opening scene in Gore Vidal’s novel, Washington D.C., in which a young man goes out into a stormy night, hormones raging, desperately wanting either to make love to somebody or to kill somebody. The military has always counted on such young men to fight our wars, so it should not be surprising that so many young men are being drawn to terrorism and ISIS. By the way, apparently most Muslim terrorists have as little Qur’anic literacy as gay-bashers have Biblical literacy, yet both often use their respective scriptures to justify their violence.

Human institutions—marriage, family, religion, government, organizations—may curb or channel our human tendency for violence toward upbuilding or destructive ends. A civil civilization may be why we are here. If so, the best reason and the most compassionate values must hold sway over mere instinct.

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Progressive Christian Reflections is entirely supported by readers’ donations. It is an authorized Emerging Ministry of Metropolitan Community Churches, a denomination welcoming seekers as well as believers.

Copyright © 2015 by Chris R. Glaser. Permission granted for non-profit use with attribution of author and blogsite. Other rights reserved.  Fifi and Fanny material is copyrighted and used by permission.

Ayn Rand Was Consistent

Copyright © 2o12 by Chris R. Glaser. All rights reserved. Permission granted for non-profit use with attribution of author and blogsite. 

Ayn Rand was consistent. She was an individualist and an atheist. Notice what I am NOT saying: I am not saying that an atheist is necessarily an individualist. In truth I am aware of more atheists who are collectivists than individualists.  

Rather, I would say that belief in either God or spirituality goes hand in hand with collectivism. Spirituality is about “the whole enchilada,” a term the Watergate scandal helped popularize. It witnesses the connectedness of all things, that in the poet’s words, “no man is an island,” that, in Jesus’ words, “as much as you have done it to the least of these you have done it so to me.”  

In biblical understanding, not even God is an individualist. God created companions, dwells among us, and invites us to enjoy the common spiritual wealth that is already available. In both Jewish and Christian understandings, God treats us collectively: if one sinned, all are collectively responsible in the Old Testament; in the New Testament God makes rain and sunshine fall on the just and the unjust.  In both testaments we are to love our neighbor as ourselves, which requires compassion—identification, solidarity, justice and mercy. 

The Reformed tradition of Christianity emphasized collective salvation over individual salvation, but this has been a theme of Christianity from the beginning. Despite the emphasis on individual salvation in present-day evangelical circles, Jesus was said to reconcile the whole world to God’s self.  It’s not “all about me,” but “all about us,” and I would add that the whole creation is included in “us.” 

This does not mean that I don’t believe in individual responsibility, but that we are individually responsible for the whole world, that every action we take or don’t take—“sins of commission or omission”—must be accountable to needs broader than our own.  

I don’t know how anyone following the news does not cry or become indignant and angry at the inequality and injustice and violence, as well as grieve the losses of every nation in conflict or enduring calamity and the environment suffering global warming and deforestation. 

Something else I am NOT saying: I am not saying that Christians who claim individualism over collectivism are not Christian. I am saying they are inconsistent.

 

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See also “The Making of You,” an earlier post.  Today’s post appeared Monday in The Huffington Post.