I've decided to start blogging again. Here is a brief look at the Parliament of the World's Religions through the eyes of some of my students at McMurry University.
I am proud of the student panel from McMurry that presented at the Parliament. They were in my Sociology of Religion class during the Fall 2015 semester. Here is a link to an article I wrote about them for The Interfaith Observer.
"Shedding Religious Exclusivism in the College Classroom"
Expanding the Circle
life as poetry: reflections on theology, interreligious dialogue, human relationships, and reconciliation
Sunday, January 31, 2016
Thursday, December 20, 2012
Biblical Abuse
This is one of my more recent poems. It probably is not great poetry, simply a poetic attempt to express something inside of me. My intent is not to offend, but to protest the sloppy and condescending use of the word biblical. This powerful adjective is frequently used to modify a perspective in a way that says, "My view is 'biblical' and, therefore, represents God's side over against any other perspective." The problem is that EVERY interpretation of the Bible is just that, an INTERPRETATION. There is no such thing as THE biblical view of anything (my view included). Everything is interpreted.
BIBLICAL ABUSE
I’m
beginning to hate the word biblical
When
it is used as an adjective
To
justify shallow dogma.
biblical
lifestyle
biblical
counseling
biblical
marriage
biblical
dating
biblical
weight loss
biblical
womanhood
biblical
manhood
biblical
illusions, all.
I
hate the word biblical.
It
isn’t the Bible that I hate.
I
love her stories, myths, parables, and legends
That
disclose the messiness of human life
And
seek to understand
God’s
involvement in the mess.
But
I hate the word biblical
Presumptuously
describing
What
“should” be
When
we all know that the “should”
Is
falsely absolutized
Relativity
Constructed
of
Self-righteous
illusion
Friday, October 26, 2012
A Dignity Observed by Mark Waters
She stands with statuesque dignity
On a tired, tired day,
A day preceded by too many days of back
bus
Indignity,
A day exhausted by countless days of
weary
Injustice.
Finger prints try to steal her
Identity,
Prints inked-black on paper cards.
But
Her identity will not be flattened
Into
parchment solitude.
Her solitude is not isolated,
But
in solidarity
With all who have been pushed
Back,
To the back of the bus or to a
shame-filled
Place
In the shadows of the Heart.
Keep your seat,
Let
the Heart-shadows be drenched in
Light.
Keep your seat, centered in the dignity
of your own beautiful
Heart,
That light-filled place that is
You!
Then stand!
Stand with statuesque
Dignity
In the Identity that cannot be
inked-black on paper cards.
Stand with dignity
In the light-filled center of your own
True
Heart!
Saturday, October 6, 2012
Blessed By Diversity in India
Will we be remembered for what we
create or for what we destroy? McMurry Assistant Chaplain Tim
Palmer captured my imagination with this question during a McMurry University
mission trip to India. At the time he raised the question, we were touring the
Ellora Caves near Aurangabad, in the state of Maharashtra, India. These are not
naturally occurring caves. Over a period of centuries, Hindu, Jain, and
Buddhist artisans painstakingly carved full size temples into the side of a
mountain. Later, many of the statues in the caves were defaced by Mogul
warriors who feared idolatry.
Religion
at its worst identifies itself through an enemy, through what it hates or
destroys. I’m
not singling out a particular religion. Few major religions can claim
innocence. There are groups of people in virtually every religion that find their
identity in opposing others, sometimes violently, sometimes simply with a
holier-than-thou silence. I realize as I write this article—or as you read it—that
if we are primarily thinking of those “other” religions that define themselves
through opposition to an enemy, then we’ve missed the point. We have to look at
ourselves first.
A major dimension of human
development, of course, is self-definition through opposition, thus the
“terrible twos” and adolescence. Destructive problems arise, however, when
biological adults continue to define their religious identity at a “terrible
two” or adolescent level. I’m not ignoring the fact that there are major
problems in the world that we must resist. There is much in the world that is hurtful, violent, and destructive that
we need to resist, nonviolently. But there is a huge difference between resisting
that which is destructive, on the one hand, and, on the other hand,
constructing our religious identity through what we oppose or hate. Mission
trips and study abroad opportunities can teach us to identify ourselves through
what we love rather than through what we oppose or hate.
In his newest book, Why Did
Jesus, Moses, the Buddha, and Mohammed Cross the Road?: Christian Identity in a
Multi-Faith World, Brian McLaren invites us to a creative rather than a
destructive way of dealing with religious difference. He answers the question
posed in the title this way: to get to the “other.” They crossed
the road to get to the “other.” He asserts, I think accurately, that if
Jesus, Moses, the Buddha, and Mohammed met on the road, they would learn to get
along with each other much better than many of their followers have. And they would
lead us to encounters where we would discover each other as God’s children
rather than as enemies.
McMurry in Motion initiatives to
India and elsewhere help us to experience the reality that all God’s children
are just that, God’s children. All are sisters and brothers. While in India, we discovered sisters and brothers of diverse faith backgrounds at St. John English School, at New Beginnings Children's Home, among a group of people with leprosy, and in the diversity of Indian culture. The Rev. John Dongerdive, and all the leaders of Life Light Ministries (the umbrella ministry for St. John and New Beginnings), exhibit genuine faith while, simultaneously, working in loving relationship with people of other faiths.
Students, and all of us who participate in McMurry study abroad and mission initiatives, have the golden opportunity to learn to work together with the religious and cultural “other” to create a better world. If “mission” is essentially about sharing God’s love, then surely loving and finding community with the religious “other” is central to our mission. More, it is a means of taking responsibility for creating peace in the world. Will we be remembered for what we create or for what we destroy?
Students, and all of us who participate in McMurry study abroad and mission initiatives, have the golden opportunity to learn to work together with the religious and cultural “other” to create a better world. If “mission” is essentially about sharing God’s love, then surely loving and finding community with the religious “other” is central to our mission. More, it is a means of taking responsibility for creating peace in the world. Will we be remembered for what we create or for what we destroy?
Thursday, August 23, 2012
FINDING RUMI'S FIELD
The
following poem, Finding Rumi’s Field,
alludes to this poem by Rumi:
Out beyond ideas of wrongdoing and rightdoing,
there is a field. I'll meet you there.
When the soul lies down in that grass,
the world is too full to talk about.
Ideas, language, even the phrase "each other" doesn't make any sense.
there is a field. I'll meet you there.
When the soul lies down in that grass,
the world is too full to talk about.
Ideas, language, even the phrase "each other" doesn't make any sense.
~Mevlana Jelaluddin
Rumi - 13th century
Finding Rumi’s Field
Tell
me O Wise One,
Who
dwells in the watery depths
Of
inky-blue fog,
Where
is now?
When
is here?
Take
my hand,
Lead
me there,
That
I may dwell in the
Wisdom
of eternity.
I
have strayed into the future,
I
have collapsed into the past,
I
have lived in the land of nowhere,
Show
me the way home.
O
Wise One,
Who
is always now,
Who
is always here,
I
created a future where you were not.
I
wandered into a past without Wisdom.
Rumi
told me of Your dwelling place
In
the imagination of my dreams,
Out beyond ideas of wrongdoing and
rightdoing there is a field.
I’ll meet you there.
Take
my hand,
Lead
me home.
Then
the Wise One
Took
my hand.
The
clasp of the hand
Itself
is home,
Is
here
Is
now.
For
in the clasp of the hand
We
met in Rumi’s field.
We
entered a space that, indeed, we never left
Except
in the straying search of future and past.
We
entered that space once lost in the watery depths
Of
inky-blue fog.
And
there,
here,
Now,
Is
a green pasture flooded with Light.
A
pasture, a field, from which I strayed,
And
the fog was no more.
Saturday, August 11, 2012
New Poems: "Piety's Curse Dissolved" and "Words, Words, Words"
I hope to post soon about a recent trip to India. In the meantime, I'm simply posting two poems that I composed yesterday. I'm tempted to write brief explanations of each poem, but that would defeat the purpose of poetry. The poems need to speak for themselves.
Piety’s Curse Dissolved
The moon lit the sky
With a mysterious hue
As I walked among the
Dreams of my life.
The hue brought mystic clarity,
Allowing me to see
Beyond the heart clinching night
Of piety’s curse.
Piety’s curse,
Heavy dogma,
The millstone noose
Around the neck of the soul.
They claim to know God’s “word,”
yet “abomination”
Oozes from their pious attitude
Cloaked in syrup-feigning-love.
Oozing syrup,
Nausea,
Vomit,
Aversion.
I wanted to die with Christ and live,
But his pious followers murdered
me
Before the denouement
of sacrificial love.
Now, this night, the moon’s hue
On an otherwise dark evening
Reminds me that love can
Live and sacrifice still, free of
piety.
Wordless books on
Heartless shelves,
The bible-dogma of ancient days,
Dissolved in the moon’s light.
Freedom.
Words, Words, Words
Too many words,
Public prayers
Overwhelm me with flighty
activity
That bypass, ignore, the still
small Voice.
The first mark of genuine prayer
Is Silence
Before Mystery.
But words get in the way.
Too many words,
God, word word word, God // God,
word word word, God // God, word word word, God.
Father-God… // Father-God… // Father-God.
Uhm we just…Father-God…// Uhm we
just… Father-God… //Uhm we just… Father-God.
Shut up! God doesn’t have to keep
hearing Her name!
Shut up, Shut up, Shut up!!!
Too many words.
Shut up!
And leave room for God.
Wednesday, July 4, 2012
Tell Me Your Story: Narrative Ethics and Peacemaking
Tell
me your story. Stories carry within them the shape of life,
the landscape of living. I can disagree with your logic, your theology, your
political views, or any number of your opinions, but I cannot disagree with
your story. It is, after all, your story. Stories are bridges of
human understanding.
The
use of story as a bridge for human understanding is the essence of the relatively
new field of narrative ethics. Examples include interreligious relationships
(Laurie L. Patton), biomedical ethics (Howard Brody, et. al.), LGBT advocacy
(e.g. Reconciling Ministries in the United Methodist Church), Liberation
Theology and civil rights (biblical stories of liberation, especially the
Exodus), certain aspects of feminist ethics of care (Carol Gilligan, et. al.)
and literature as a source of moral direction (Martha Nussbaum).
Unfortunately,
I recall too many times in my life that I’ve argued theology or politics when
the values of reconciliation would have been better served if I had simply
said, “Tell me your story.” I’ve responded to questions about my theological
perspective with didactic content and logic, leading to argument, when I could
have deepened relationship by simply responding with, “Let me tell you my story….”
Stories
invite us into a narrative journey with another person rather than confronting
us with a combative argument that calls for a staunch “yes or no … I’m with you
or against you.” Biomedical ethicist Howard Brody describes the magnetic attraction of
story with the beautiful term co-human presence. Co-human presence doesn’t
mean that we experience exactly how another person feels; it means that we enter
a narrative field with the “other” and are thereby joined in a common journey.
Stories, indeed, are bridges of human understanding.
I concluded
a recent poem (see the 5/27/12 post of this blog) with the following words:
Tell me your story, I said,
In the innocence of
A child at bedtime.
And the tale that
Emerged on the lips
Of the suffering
Told the story
That created the world
Stories, as Hans-Georg
Gadamer reminded us, create worlds. They also help to create peace among people
of different worlds. The next time I’m tempted to argue, I think I will respond
with a genuine, “Tell me your story.”
Grace, peace, and love,
Mark
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