What Ruth Tells Us About Living the Jesus’ Story Today

I was recently reading the book of Ruth and was struck by the insight it offers into our vocation as followers of Jesus today.  There is something sacred about an ancient narrative informing our modern narrative in ways that impact the way we live, love and lead.  I will highlight three themes in Ruth that paralleled the life of Jesus and the story he has called his people to live out and into.

The first theme is that of identity as is found in bloodline versus voluntary submission.  In versus 16 & 17 of chapter 1, Ruth gives up her identity as was found in her familial bloodline and exchanges it for a new familial identity in Naomi and the people of Israel.  Ruth embraces her new identity as her true identity and it is her faithfulness in that that has direct implications for the advance of God’s Story in Israel (see genealogy of David in 4:18-22).  In the same way that Ruth submitted herself to a new family and identity in Israel, followers of Jesus are to submit their identity found in family of origin to their identity as part of the Kingdom family.  Mark 3:31-35 tells of Jesus radical redefinition of family in light of Kingdom he inaugurated.  For followers of Jesus, identity can no longer be primarily found in bloodline, but in a voluntary submission to the Kingdom Family shaped around Jesus.

The second theme can be found in Ruth freely choosing the way of self-sacrifice and obedience for the sake of her family and neighbors.  Throughout the narrative, Ruth is consistently making decisions that are intended to support, encourage and advance the good of Naomi and her family line over her personal good.  From voluntarily remaining with Naomi when it wasn’t required of her (1:16/17), to heeding Naomi’s request for her to pursue a relationship with Boaz (3:2-4) to giving birth to a son that would carry on the family line (4:13), Ruth consistently put the good of others ahead of herself.   Similarly, Jesus calls his followers to embrace the cruciform life and freely choose to live in Christ for the sake of others.  Jesus argues that our primary vocation is to love God and to love others (Matt. 22:37-39).  In Mark 1, Jesus comes announcing the arrival of a new Kingdom that we later find out is marked by service of and selfless sacrifice to the point of death on a cross.

The final theme is that of Ruth’s faithfulness, which leads to the redemption of a whole family line.  It is important to note that Ruth’s individual actions don’t just impact her immediate surroundings, but influence the good of her adopted family and the people of Israel (4:13-17).  In other words, there is redemption and restoration of many that comes as a direct result of her faithfulness.  Similarly, it is our faithfulness to an identity and vocation rooted in Jesus that will be the means through which a watching world is invited into the redemption Story of God.  Jesus not only acted decisively as the redeemer of Israel and all the cosmos, but he extents this vocation to his followers in John 20:21 when he says, “As the Father has sent me, so I send you!”  Like Ruth, the way we live, love and lead has direct implications for the redemption and restoration of those around us.  God has chosen to tell his Story and advance his restoration project through his people.

 

Jesus’ Name is Alecia. Really??

Ruby and I were going for a long stroll as Janny put in one of her last long days of work before going on maternity leave.  Because I know that our time as a family of three is quickly coming to a close, I walked hand in hand with my little gal with a bit more sacredness.  

She stopped regularly to smell flowers, sang songs and was convinced it was Janny’s birthday, so she made sure to pick the perfect bouquet of flowers (most of which were just pretty weeds) to surprise her mom with when we got home. 
 
As we yet again stood on the sidewalk stalled by another “distraction” – this time it was the plants growing out of the dirt in the cracks of the concrete – I saw an older woman walking towards us with two shopping carts full of all sorts of useful contents.  Getting closer to us, I noticed that she had to push one about 20 yards and then walk all the way back to the other and pull it up even with the first.  This happened over and over and over.  It was her reality.  There was nothing strange about it to her, it was just one of life’s necessities.  
 
With Ruby still captivated by these mini-gardens sprouting from the concrete road, I said hello and we shared a smile.  Ruby then looked up and said hello as well.  Ruby and I were in no rush (clearly!!), so I asked if I could pull one of her carts for her as she slowly trod to her next destination.  She didn’t hesitate for a second as she nodded her head smiling. 
 
Ruby pushing her stroller, the women pushing a cart and I the other, we slowly moved down the streets of our shared neighborhood.  She didn’t speak English, but quickly asked if I spoke Spanish.  I knew enough tell her that I didn’t know it well, but would love to give it a shot.  As we walked, we stumbled through a conversation that ranged from what I do for work to how old her six kids are and where they live.  Ruby never seemed to flinch at the surprise interaction and remained focused on her newly important responsibility of pushing her stroller.  
 
Pulling in front of one our neighborhood coffee shops, I told the woman that Ruby and I were going to head in and I asked if she’d like a drink.  Extending a beautiful, almost transcendent smile, she shook her head and we began to part ways.  Mustering up my best Spanish skills, I asked her name and formerly introduced myself and Ruby.  Her name is Alecia. 
 
Alecia, Ruby and I all share a neighborhood.  In many ways, we share life together even if we don’t often realize it.  As Ruby and I sat in the coffee shop, I realized the significance of knowing our neighbors names.  For some, it is act of being known.  For others, it is an act of assigning dignity to one that may otherwise not have much offered to them based on their race or socio-economic reality.  It is what it means to see all people through a shared humanity.  A humanity illumined by the image of God resting within each one of us. 
 
It is sacred ground.  It is Kingdom ground.  It is learning the many names of Jesus that we choose to engage or ignore in our everyday coming and going.  
 
I started a note in my phone called “Names to Remember” after our interaction.  Because next time Jesus walks up to me with a one too many carts to push on his own, I want to be able to call him by name and celebrate our time together. 

My Experience Finding a “Tribe” with Tony Campolo & Red Letter Christians

Most Christians in America (and much of the world) are familiar with the life and work of Tony Campolo.  There is his infamous “curse word teaching” that asks his audience whether they are more shocked at the fact that he said sh&% or at the fact that there are thousands of people dying each day in a world that has more than enough resources to care for each of them if only we were willing to care for the “least of these.” There are the pictures of Tony embracing with decades worth of Presidents as they seek his council and he inevitably finds a way to offer a prophetic word into an institution that desperately needs it.  There is his constant reminder that “Sunday is coming” and that while “We may live in the best Babylon, it is still Babylon!”  

More than anything, Tony is marked by his call of Christians to take seriously the red letters of Jesus in the gospel narratives of Matthew, Mark, Luke and John.  The red letters aren’t simply to be read as an other-worldly euphoria, but as a framing ethic through which God’s people are empowered to embrace their vocation as salt and light.  If taken seriously, the life and teachings of Jesus allow us to be a living reflection of Good News for the sake of a watching world.  

There began a revolution.  Not a revolution around a charismatic speaker, but a revolution around the person of Jesus.  

Seeing the remarkable impact of a ministry that pointed people back to Jesus, Tony felt it important to mentor, train and come alongside the next generation(s) of authors and speakers who advocated this life and message.  A few years ago he invited a handful of influential leaders into a cohort that would gather once a year and remain networked throughout the rest of the year to support, encourage and come alongside one another as they live and taught the red letters of Jesus.  

This past year, I was invited to join this tribe of radicals, intellectuals, advocates, pastors and all round Jesus-y folks.  I thought, “I’m just a little dude from the town of Prunedale; how did I get invited into a community alongside Tony Campolo, Shane Claiborne, Margot Starbuck, Richard Twiss, Shane Hipps, Brian McClaren, Nadia Bolz-Weber, etc…?”

I quickly accepted the invitation and boarded a plane to the East Coast to attend the annual gathering. If I’m honest, I was both honored and a little bit concerned that it would be three days of high-powered leaders posturing and offering subtle promotions of our “stuff.” Rather, it was a time of generative conversation, collaboration and shared vision. It was an experience of being “known” among a tribe of radicals who are crazy enough to live into the story God has for them. It was friendship and soul care. 

Although we were sitting in informal circles rather than auditoriums, every once in awhile Tony would start to crank up the volume and start “preaching.”  We all smiled, looked at each other and often ended up breaking into applause as we continued to learn at the feet of one who has spent his life learning at the feet of the King.  It was red letter leadership being passed down to a generation who isn’t finding their identity in a message, book or program, but in a Resurrected 1st century Rabbi who instigated a revolution that continues today.  

May the revolution continue and may all of God’s children choose to take part. 

How Should Christians Response to the Middle East Crisis?

The editors of Relevant Magazine asked to write a response to this question during the recent violence in Israel & Gaza.  I was especially encouraged by two things: 1. Relevant is inviting its readers to critically engage the Middle East conflict through the lens of Jesus. 2. The overwhelming response and engagement of readers on this specific piece.  For most, the conflict is easier to simply ignore, but these readers want to wrestle, think and live into a new reality.  

Here is an excerpt.  You can read the full article on Relevant Magazine’s website.  

“As the conflict and many human lives hang in the balance, my heart is heavy.

Through my work with The Global Immersion Project, I have spent a significant amount of time over the years cultivating relationships among both Israelis and Palestinians as we partner together in cultivating a narrative of reconciliation.  As is often the case when we approach a people or place with the hopes of being/bringing the needed change, I have been the one most changed by my friends and colleagues who reside in the Middle East.  Behind so many of the subconscious stereotypes and prejudices I had acquired earlier in my life I began to experience the richness of friendship and brotherhood among people I had previously “known” only through the latest sound bite. 

From Orthodox Jewish Rabbis to Christian Palestinian scholars to Muslim Palestinian leaders teaching the way of nonviolence, these are my friends, brothers, sisters and partners.  

When my social media outlets began filling up with messages of fear, bloodshed and mourning my heart broke not only for a war half way across the globe, but for my friends. My teachers. My partners.  

A Jewish Israeli friend wrote, “Siren in Tel Aviv. Just spoke to my father from the shelter.”

My Christian Palestinian brother shared multiple laments, “My friends in Gaza’s latest status update:  “My Lord! This is enough! What is this?” “Lord protect us. What is this? Terror terror.” “The land is shaking.”

While many of these individuals are currently in immediate physical threat, a greater pain for them is seeing the seeds of violence being sown in the soil that they have tireless turned over for the sake of reconciliation.  

Was all their work worth it or does this mean it was all-pointless and that there really is no hope?
 
My heart not only breaks for my friends in Israel and Palestine, but it breaks because of the hateful stereotyping, racism and violent response being disseminated by Christians as they watch the news unfold and enter the discussion.

As followers of the pro-people Jesus, is this best we can do?  Is that a reflection of the Christian hope that was brought about by and through the acts of the Suffering Servant?  Have we lost our imagination that leads to the participating in the restorative mission of God for the cosmos?
 
Friends, we can do better.  We must do better.  
 
How then shall we respond?“

Go HERE to read in its entirety.  

Community as Sacrament: Part 1

A couple months ago I was sitting in the living room of one of the families apart of NieuCommunities here in Golden Hill listening to Rob Yackley describe the three values that shape much of the life and mission we seek to live into each day: Communion, Community and Commissioned.  Using the three circles to illustrate the way these values tangibly play out, Rob shared that communion with God informs the life of our community and community fuels our mission of being commissioned as Kingdom players in the everyday realities of our neighbors, city and world.  
 
Seeking also to resource missional leaders outside of our neighborhood, every few months we open up these “key conversations” to leaders across the country.  This was one such conversation and as Rob described the community circle, a dynamic leader within the Anglican tradition turned to me and whispered, “He is defining community as a sacrament.”  I have been wrestling with the implications of that statement ever since. 
 
Why does it matter?
 
Sacrament literally means “sign.”  In the context of Church history, sacraments are external signs of something sacred.  They are signs that point to God through the mediating presence of Jesus.  They are those traditions/experiences that continually remind us of the living reality of a God that has not abandoned us, but is radically present.  
 
We often hear, “Let’s take the sacraments together,” in reference to the bread and wine of Eucharist (or Communion for us modern Evangelicals).  The breaking of the bread and the drinking of the wine serve as a sign for what God has done in Jesus and what he will continue to do into the future.  
 
There’s the sacrament of baptism, which is a sign of ones’ alignment (some may say Resurrection) into new life in Jesus.  
 
There’s the sacrament of marriage, which is a sign of God’s covenant relationship with the People of God.  
 
But community; how does the sacrament of community play itself out?
 
Let’s go back to the circle diagram.  At every point on the outer edge of the community circle, the life of the community is exposed to their neighbors.  If the Body of Christ (given the name “Church” over the course of Christian tradition) is embodied in our faith communities, then they are to be a sign of what God has in mind for the world.  They are to be living reflections of restored and reconciled relationships and the embodiment of Good News in the world.  At its best, Christian community is a sacrament (sign) of God’s dream and at its worst, it is a hurdle to a world in need of the hope, restoration and reconciliation found in Jesus.
 
What Does That Look Like in Our Neighborhoods?
 
I recently got a phone call late on a Friday night from a neighbor of ours who is a recovering addict and was forced to move out of the neighborhood for a time.  He said, “I need to move back into the neighborhood.  It is my family.”  He went on to say, “I don’t fully understand it, but the life you guys live as a community had inspired me to follow Jesus again.  I can now see that I’ve been isolated and alone and if I’m going to turn back to Jesus then I need people like you in my life.”  
 
I was blown away.  It wasn’t one experience or event that our community put together that led him to this place, it was the ongoing presence of love and hospitality in the mundane of everyday life that brought this about.  Further, we would argue it was nothing we did that brought about this hope in our neighborhood.  Instead, it was our community being a sacrament (sign) to our neighbors of what the living Jesus is up to in the world.  
 
The flip side is that our communities have an equally powerful platform to show characteristics and signs that are anti-Jesus.  When we divide, become self-serving, fail to be present in the forgotten places or speak more than we listen, we can become a hinderance to how our neighbors see Jesus through the sacrament of community.  As a collective of broken, imperfect human beings, we will never get it right. But we can trust that as we submit to God, to one another and to our neighbors, the sign of the living Jesus will be revealed through Christ’s Body. 
 
Some questions
 
If my faith community were to cease to exists today, would my neighbors even notice?  If so, would they care? 
 

Are Christ’s characteristics and heart for the world reflected in the way we live as a community?  Do we love selflessly?  Do we care for the underserved?  Do we steward the land out of reverence for God’s Creation?   

Whether we like it or not, our faith communities offer some kind of sign to those who inhabit the contexts around us.  What does that sign look like?  It is a sign of God’s redemption and reconciliation or a sign of something quite the opposite?

May it be the former.  

There are few that have described what the Sacrament of Christian Community can look like better than German theologian, Jurgen Moltmann.  In the hopes of catalyzing a movement of Sacramental faith communities, I will turn to his insights in Part 2.