Our Project to Save Ourselves (#314)

“Save Yourself!” is the prevailing cry of those gathered around Jesus as he hangs on the cross. The religious leaders question why Jesus isn’t saving himself. The soldiers mock him by exclaiming: “Save yourself!” And one of the criminals crucified with him cries out: “Save yourself, and while you’re at it, save me, too!” Everyone is showing their true colors: It’s all about their self-preservation. The religious leaders get the Romans to crucify Jesus so they can preserve their peace with the Roman military occupation. The soldiers preserve their own self-justification for executing a person who they know is an innocent man. And the criminal, he’s just trying one last ditch attempt to preserve his own life. So, it’s “Save yourself!” all around. Easier said than done.

This inclination for self-preservation is deeply ingrained in our neurons and DNA from evolution. It’s so deep in us we don’t even think about it or reflect on whether it’s right in every circumstance. Well, occasionally we do. There are certainly times when we humans have cast aside our strangle-hold on self-preservation to act selflessly. For example, we hear stories of people running into, and not away from, burning buildings in order to save others. But such examples aren’t the norm for our behavior.

We’re more likely to do what’s good for us, what preserves our safety, or preserves our status, or preserves our position of privilege. And then we justify it by concluding that if it’s good for our preservation, then it’ll be good for others as well. We even created a phrase to justify this. We called it “enlightened self-interest,” which follows this logic: If our “self-interest” is “enlightened,” then it must be good, after all, it’s “enlightened” (Paging Mr. George Orwell!). My hunch is that most of us vote in elections for our “enlightened self-interest” and not for what’ll benefit the most vulnerable and needy in our society. When it comes to self-interest, we’re quite determined.

We spend much of our time on this earth seeking to “save ourselves.” And much of the rest of the time, we spend finding ways to justify ourselves to others so we won’t appear overly selfish as we do so. We give money to the church or charities from our abundance, we volunteer here and there for a good cause, but not in a way that demands much sacrifice from us and certainly not in a way that would ever threaten our comfort or limit our self-satisfaction, let alone our self-preservation.

That’s why what Jesus doesn’t do on the cross is so mind-boggling to those of us bent on self-preservation. It’s why those around him that day were equally stumped and incredulous. He doesn’t save himself. Afterward, most concluded: “He was just a loser.” We might further conclude that any Son of God with an ounce of “enlightened self-interest” would find a way to make Good Friday a “win-win” for everybody. “Let’s just find a way to leverage that huge salvation thing for all of us, but in a way that won’t really cost anybody anything.” But Jesus would have none of that. He embraced being a loser, so that he’d save self-preservationists like you and me. Jesus isn’t a winner. He’s a loser. And we have God alone to thank for that.



November 11, 2016
The Right Reverend Scott Anson Benhase, Bishop of Georgia

In my obviously biased opinion, one of our greatest living public theologians is singer-songwriter John Prine. His music captures the human condition honestly and sometimes with a profound sense of humor.

One of his songs that’s not at all humorous is entitled Bruised Orange. The chorus goes like this:

You can gaze out the window get mad and get madder,
Throw your hands in the air, and say “What does it matter?”
But it don’t do no good to get angry, so help me I know.
For a heart stained in anger grows weak and grows bitter.
You become your own prisoner as you watch yourself sit there
Wrapped up in a trap of your very own chain of sorrows.

You and I live in a time of great anger and bitterness where many people have “become their own prisoners.” With Smartphones in hand they send out words and images that reflect that anger and bitterness. You and I may not do that, but if we’re honest with ourselves, we sometimes have those same feelings. We’re tempted to defy St Paul’s admonition in our Epistle lesson and not “restore such a one in a spirit of gentleness,” but rather we can behave in a spirit of anger and self-righteousness.

It’s oh so tempting, is it not? It’s almost become a Kantian Categorical Imperative in our culture to run roughshod over one another taking great pains to point out how awful the other is. And, it’s about to get much, much worse. And it might not get better for a long, long time. We should prepare ourselves now for that reality.

God won’t be discovered in what we’d like to believe about ourselves and the world around us. God is actually present more fully in the death of our delusions about ourselves and the world. For God is no stranger to the fearful, the broken-hearted, the abandoned, the worried, the hypocritical, or the oppressed. The God we worship, the God and Father of our Lord Jesus Christ, isn’t a God we voted for. Rather, this God is a God who voted for us on the cross of Jesus.

Yet, we’re still tempted to see God as the former and not the latter, which we must confess is narcissistic. St. Paul warns us about that temptation and calls us rather to “bear one another’s burdens.”

In a coarse culture about to get coarser, what if we became a church known for our gentleness? What if we became a church known for bearing the burdens of our neighbors? What if the only thing people in Georgia knew about The Episcopal Church was that we were a people known for extending the grace of Jesus to all? What if we became infamous for our scandalous compassion and mercy to our fellow sinners? In a culture hell-bent on blaming, shaming, and naming everyone else’s faults, we’d become a counter-cultural beacon of grace.

In the bloodiest year of our nation’s Civil War, Frederick William Faber wrote these lyrics known as the hymn, There’s a Wideness in God’s Mercy:

For the love of God is broader than the measure of man’s mind
and the heart of the Eternal is most wonderfully kind.
If our love were but more faithful, we should take him at his word;
and our life would be thanksgiving for the goodness of the Lord.

Faber was as insightful about the human condition as John Prine. We tend to think that the human mind is just like God’s; that God shares the prejudices and mean-spiritedness of human beings. But God’s love is broader than what we can ever hope for or even imagine. And if we believe the Gospel of Jesus, then God’s heart is indeed “most wonderfully kind.”

Can we take God simply at God’s word, as Faber implores? When we don’t, then we become functional atheists where we give assent to God’s Grace for the world “God so loves,” but we actually live our lives as if we’re not part of a divinely coherent story of redemption in Jesus. The Bible is clear: the God and Father of our Lord Jesus Christ isn’t stumped by the sins of the world. To prove that, the crucified Jesus rose from the dead and made grace the operational reality for creation.

Through such Grace, we learn that the world isn’t a meaningless place. It’s God’s world full of love. That doesn’t mean the world is perfect. We know better. It’s full of sinners like you and me. But it does mean that the human story is rooted in and underwritten by God’s grace. It shouldn’t surprise us then that the most recurring words of Jesus are: “Don’t be afraid.” And we should be even less surprised to recall that Jesus’ last words from the cross were: “Forgive them.”

Our congregations are called to be outposts of such amazing grace; islands of mercy in the growing polluted sea of our culture; where people don’t have accusing fingers pointed at them as they enter, rather they have grace-filled arms opened wide to welcome them home. I believe with all my heart that’s the vocation to which God has called all the congregations of our Diocese. And it’s why we have focused our Capital Campaign, not on building buildings or creating endowments, but on building our capacity to lead, and grow, and share the grace of Jesus Christ.

During this convention, you’ve seen and heard the stories of how Campaign funds have strengthened leaders, grown the capacity of our congregations, and shared the love and grace of Jesus with others. They’ll be others you’ll hear from and see tomorrow morning. As the Clergy and Lay Leaders of this Diocese: we of all people know how crucial it is for our work that this Campaign meets or even exceeds our goal. To date, we’ve raised over $1.8 million and we need to get to $3 million if we’re to secure the resources to continue this vital work. We can do that if we all pull together and ask all of us to be generous.

During my nearly seven years as your bishop, I’ve tried to remind myself regularly that I’m the Tenth Bishop of Georgia. There was a Ninth and there’ll be an Eleventh. I’m just the steward of this holy office for the time being. Bishops come and bishops go. Such perspective brings a necessary humility. Some part of God’s Kingdom will come a bit closer because of my ministry as bishop. Some will remain far in the distance. I’ll occasionally succeed in being the bishop God has called me to be and at other times I’ll fail miserably to live into that calling.

It does no good for any of us to be fixated on what our legacy might be. If there’s a story of my life or your life, we who trust radically in the unmerited Grace of God in Jesus, then it’s at best a story that’s but a footnote to that one, great and true story we love to tell. As the old Gospel hymn states, “the old, old story of Jesus and his love.”

The amazing Broadway musical, Hamilton, is the story of the life of one of America’s Founding Fathers, Alexander Hamilton. The musical ends with a mournful, chilling song that asks this question: “Who gets to tell your story?” And the song ends with these haunting lyrics:
But when you’re gone, Who remembers your name? Who keeps your flame? Who tells your story?

50 years ago, at the 1966 Annual Convention of the Episcopal Diocese of Georgia, a great saint of this Diocese, Bishop Albert Rhett Stuart, our 6th Bishop, spoke these words:

“Is the church to be a refuge from the world or to transform the world? Is the Church to maintain the status quo or to protest evil in this culture? Is the Church to provide a chaplaincy for its members or to serve all? Is the Church to provide a stained glass sanctuary before a carved reredos for white people or is it to be a place of prayer for all God’s people? The Church is not a religious club organized for pious sentimentality or personal status. The Church is a divine organism created by the Lord for the redemption of humankind.”

The questions he asked 50 years ago should make us all wake up. Given the current context of our culture, Bishop Stuart’s words could’ve just as easily been written about our present time and delivered today. The Church is indeed a “divine organism created by the Lord for the redemption of all humankind,” Black, White, or Brown, Male and Female, Gay and Straight, and yes, Republicans and Democrats! So who will tell our story 50 years from now? What will people then say about the Diocese of Georgia in the year 2016? What will be the story they tell about us?

While we don’t have control of our legacy as the leaders of the Diocese, we do have control over how we act now in following Jesus by extending his grace to our neighbors.

I do hope when future diocesan leaders tell the story of the Diocese of Georgia 50 years from now, they’ll look back on us gathered here this night and say that even though we faced enormous challenges around us, we did not shrink back from what was before us. We planted the banner of God’s unmerited grace in the ground and said here’s where we stand because all other ground is sinking sand.

That’s the story I hope they’ll tell. There’s still time to make that our story.


The Pursuit of Happiness vs. Soul Wellness (#312)

In the film, Tender Mercies, Robert Duvall plays a washed-up, alcoholic country singer named Mac Sledge who finds recovery and redemption through sobriety, marriage to a widowed woman (Tess Harper), and his adoption of her young son. Toward the film’s end, Duvall is working in the family garden behind their house. Much has happened to him since sobriety, marriage, and new parenthood especially the recent tragic car-accident death of his 18-year old daughter by a previous marriage.

As he’s working in the garden trying to understand his grief, Harper’s character comes out to check on him to see how he’s doing. He tells her he doesn’t understand why all this has happened. He, by all rights, should be dead for all the stuff he’s done. And yet, he’s alive and his daughter is dead. He doesn’t understand why his life is now redeemed and whole. He sees it as somehow not being right. He ends by saying to Harper: “You see, I don’t trust happiness. I never did. I never will.”

To me, those are the most powerful words in a film full of amazing writing, because Mac Sledge, even in his overwhelming grief, has a “soul wellness” that’s beyond and more vital than what might be called “happiness.” He’s received grace upon grace by his new wife, his new son, and his new friends. The film ends with the simple act of Mac tossing a football back and forth with his adopted son. The look on Mac’s face says it all. His grief isn’t gone. His past isn’t forgotten. But there’s a “soul wellness” with him as he tosses the football back and forth with his adopted son.

This is the “soul wellness” that I’m still learning how to live out in my own life. And I’ve come to understand that it’s not reached through my “pursuit of happiness.” Yet we live in a culture where that pursuit is expected of us all. Thomas Jefferson wrote the following to a friend in 1763: “Perfect happiness I believe was never intended by the deity to be the lot of any one of his creatures in this world; but that he has very much put in our power the nearness of our approaches to it, is what I as steadfastly believe.”

Jefferson thought that if we’d just worked hard enough at it, we’d have the power to get near to “perfect happiness.” This has become a central part of our cultural mythos. It’s deeply ingrained in us early in the life. It then functions in our life like a form of the “law” (about which St. Paul wrote in contrast to the “Gospel”). The pursuit of happiness becomes a law-like imperative for us and when we fail to achieve the cultural ideal of happiness (and we always will fall short of it), then we experience an unbearable judgment on ourselves from both inside and out. “Happiness” becomes just another contest to see who can get the most of it.

“Soul wellness” for Christians, however, isn’t achieved by the impossible pursuit of happiness. It’s reached through accepting God’s gracious acceptance of us in Christ and then living into our identity and purpose as forgiven and loved sinners. The Gospel of Jesus makes it clear that in resting in God’s “tender mercies” we find meaning for our lives and thus we learn the destiny to which we’re called.



Religion That Doesn’t Measure Up (#311)

Jackson Browne sings in Soldier of Plenty:
God is great, God is good, He guards your neighborhood
Though it’s generally understood, Not quite the way you would
You try to take the slack, Stay awake and watch His back

Anxiety is a powerful driver of human behavior. Just Google “Generalized Anxiety Disorder” and see how many hits you get. Anxiety, and the fear it produces, can lead us into all manner of behaviors, most of which, upon our reflection, don’t draw from us a strong testimony to God’s Grace and Providence. And yet, we live in a time when political leaders use our anxieties as weapons of control. They know we’re anxious about things like terrorism, unemployment, and health care, so they play on those anxieties, reassuring us that if we just elect them, then they’ll take care of us and end our anxieties. They want us to believe that God is outflanked by what’s wrong in the world. So, as in Jackson Browne’s song, we need someone powerful to watch “God’s back.” But that’s such a weak god. It’s the god of the functional atheist. Functional atheism means we give assent to God’s Grace and Providence, but we actually live our lives as if we’re not part of a divinely coherent story of redemption in Jesus. The God and Father of our Lord Jesus Christ isn’t stumped by our sins, and certainly not by our anxieties.

Now there’s nothing wrong with having anxiety. Our anxieties can be “canaries in the coal mine,” letting us know that we might need to be careful. It’s how we handle our anxieties that matter. Will they cause in us reptilian reactions or will they help us learn the higher soul-functions of compassion and empathy? Unfortunately, much of modern religion won’t help us cope with anxiety. In the U.S., there’s a direct correlation between states where people classify themselves as “highly religious” and the more frequent use of anti-anxiety medications there. When religion is used to cowl us into believing we always must be happy and content (because we’re told that’s what religion should make us), then of course we may become anxious or depressed. After all, we’re not measuring up to the religion’s expectations. Believe me, I’m all for such medication for those who need it, but maybe we’d have less need for it if we had less of that kind of religion?

The Gospel, however, isn’t about us measuring up to a set of religious expectations. It’s actually about God lovingly recognizing we can’t and then intervening in the cross and resurrection of Jesus. The Gospel calls that result, Grace. When we rest in God’s grace, our anxieties don’t magically disappear, but they’re placed in the context of God’s providential Grace. Through Grace, we learn that the world isn’t a random, meaningless place. It’s God’s world full of love and meaning. That doesn’t mean the world is perfect. We know better. It’s full of sinners like you and me. But it does mean there’s a telos to the world rooted in and underwritten by God’s grace-filled Providence. It shouldn’t surprise us then that the most recurring words of Jesus are: “Don’t be afraid.” As we’re increasingly grounded in God’s grace, we’ll relieve ourselves from the anxious attempts we make each day to appear to others as if we’re always just fine and well put-together. In our hearts we know that, but we seemingly have to relearn it anew every day.



Grace and Bootstraps (#310)

On NPR’s Fresh Air this week, listeners were introduced to a new film being released entitled Moonlight. The film tells the story of a young man’s life growing up in a housing project in Miami. He endures bullying for being gay, but the greatest challenge he faces is growing up in a home where his mother is addicted to drugs. The film is based on playwright Tarell McCraney’s life. “There were times when we were without food and the lights got turned off often,” McCraney says. “If I did get money from an aunt or a grandmother or whoever, more often than not my mom would find a way to take it or talk me out of it, or sometimes the TV would disappear, or sometimes the furniture would disappear.” With no father in the picture, the local drug dealer became the nearest thing to a father figure McCraney had.

McCraney’s childhood resembles J. D. Vance’s childhood that he writes about in his book Hillbilly Elegy. Vance’s mother also suffered from drug-addiction and he talks about the numerous men who came in and out of his life as supposed father figures. Vance recalls growing up in Middletown, Ohio (right near my hometown) and often not knowing where the next meal would come from or where he would be sleeping on a particular night. Although he did have some stability from his grandparents, his grandmother was known to have taken out a pistol from time to time and shoot it at her husband in their kitchen. She claimed she never intended to harm him because she was too good of a shot. She missed shooting him on purpose.

Both McCraney and Vance have remarkable stories. Both excelled in spite of their childhoods. McCraney went on DePaul University’s theatre program and then Yale after that. In 2013, he received a MacArthur Fellowship, the so-called “Genius Grant.” Vance put himself through Ohio State University and then Yale Law School and now has a position with a major firm in San Francisco. Both young men were able to make it out of their difficult life circumstances and thrive.

With these two stories, it would be easy for us to conclude that if these two young men “made it,” then everyone who has had to endure similar childhoods should be able to do the same. It’s the old “bootstrap” argument, as in “they pulled themselves up by their own bootstraps,” so what’s preventing everyone else from doing the same? I grant you it is theoretically possible for everyone to do it, after all, McCraney and Vance did it, but there are factors that we often ignore when such examples are trotted out as proof.

Life can be hard for all of us even when things go our way much of the time, even when we have had a supportive, nurturing home life growing up. Blaming the poor and others who have “two strikes against them” even before the enter kindergarten doesn’t help anyone. Yes, we should celebrate those like McCraney and Vance who have overcome so much in their lives to excel as they have. But we also need compassion for those who have not, who were not able to climb out of their difficult childhood circumstances.

A little grace is in order when we’re tempted to blame others for their lot in life.


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I began to write this eCrozier about 40 days from the election. I thought: “How appropriate, I feel quite Lenten right now.” I also feel the need to take a hot bath to rid me of the stench that has enveloped me during this election season. As candidates play to our selfishness and suck up to our xenophobia, There’s a particularly foul smell in the air. So, I offer these six observations now that election day is less than a month away.

First, as a Christian formed in the Anglican Tradition, I understand my vote primarily as “damage control.” Given that all of us are flawed by our sin (including our political parties), I ask myself: Which political party will do the least damage to the poor and vulnerable among us? In my judgment, the policies of both political parties damage the poor and vulnerable, so I seek to discern which will do the least damage? Any other measure of my vote simply becomes a rationalization for my own selfishness.

Second, governments can do a lot of good by making laws, but laws can’t legislate love, compassion, or mercy. In other words, only God can change the human heart. Many Christians place way too much faith in government and even more faith in their affiliation with a particular political party or candidate. Many politicians talk a lot about their faith in God, but then while they’re in office they mainly act as if God might as well not even exist and thus won’t judge them for how they exercised their elected offices. They’re de facto functional atheists when they do that.

Third, in Matthew 25 Jesus tells us that God will judge the nations by how each cares for the poor, for those in prison, and for the immigrant in their midst. The Gospel says that God will judge “the nations,” not the Church and not individuals, by this particular standard. So, God will judge the United States, just like every other nation for how we treat the poor, the prisoner, and the immigrant. America does not have a special exemption from God’s judgment. As the Prophets of the Bible tell us time and again, neither did David and the other kings of ancient Israel.

Fourth, in Luke 6, Jesus declares: “Blessed are you who are poor, for yours is the kingdom of God.” Jesus doesn’t say: “Blessed are you who are middle-class.” Yet, that’s all we hear from the political parties this year. Where’s the voice for the poor in this election? It’s glaringly absent from our political conversation and concern.

Fifth, Democrats & Republicans are estimated to spend well over 3 billion dollars in this election cycle. I don’t know who’ll benefit from that $3 billion, but my hunch is it won’t be those who are hungry or those who are in need of healing from disease or injury. The amount of money in our politics is corrupting for all of us.

Lastly, we can’t wait for politicians to change the world, because they won’t. We can’t wait for governments to legislate love, because they can’t. And we must not allow our politics to determine the means by which we love and honor one another. How we love and honor one another must determine the means of our politics.


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The Spiritual Geography of Hurricane Matthew (#308)

Hurricane Matthew has brought tragedy to the sisters and brothers in the Caribbean and Florida. As I write this we in Georgia are awaiting the tragic results of this hurricane. To reflect on any tragedy, we need to employ some spiritual geography. We need to locate it. There are, of course, the geographical locations where it took place. But there are also our own individual locations.

We all will remember where we were when this hurricane passed through. That, however, is not the only “where” of spiritual geography. Many also ask: “Where was God?” We’ve all heard cheap answers to that question. It’s a question, not asked by people of mature faith, but by people who have lingered on the edges of their faith for a lifetime and are forced by tragic events to ask that question. It’s a question that is as old as the Bible. It’s asked in John’s Gospel by Martha as she grieves over the death of her brother, Lazarus. She asks: “Where were you, Jesus, when my brother was dying? If you’d been here, my brother wouldn’t have died.” It’s a question and a conclusion that cries out from her pain and grief.

Many ask about God’s location when tragedy strikes. I don’t wish to be insensitive, but it’s a faithless question. That question in its naïve form has been asked for millennia. Where was God in the Yellow Fever epidemic that wiped out thousands of people in Memphis, Tennessee in 1873? Where was God when we brutally killed one another during our Civil War? Where was God when millions of Jews were murdered in the Holocost? Such questions imply that God owes a particular favoritism to the people in question, because the question really asks: “How could you do this to us, God?” It’s as if other people deserve their tragedies, while we don’t. We aren’t the first nor will we be the last to experience a tragedy. It’s common to all of us. The question of where God is in all this is clear from our faith. God is in the midst of us, hanging on a cross, dying for the sins of the world. Asking where God is in a tragedy is like asking where God was when Jesus hung on the cross. God was right there. And this God we worship and glorify, bids you and me to take up that cross and follow Jesus.

A sonnet written by the late Vassar Miller, speaks powerfully. It’s called The Wisdom of Insecurity.
There’s no abiding city, no, not one.
The towers of stone and steel are fairy stories.
God will not play our games nor join our fun,
Does not give tit for tat, parade His glories.
And chance is chance, not providence dressed neat,
Credentials hidden in its wooden leg.
When the earth opens underneath our feet,
It is a waste of brain and breath to beg.
No angel intervenes but shouts that matter
Has been forever mostly full of holes.
So Simon Peter always walked on water,
Not merely when the lake waves licked his soles.
And when at last he saw he would not drown,
The shining knowledge turned him upside-down.

You remember that when Peter was sentenced by the Romans to death by crucifixion, he asked to be crucified upside-down, because he thought himself unworthy to die in the same way as his Lord. Christians call this “good news,” a rather odd claim to make about a public execution. Part of this good news is that Peter, who by all gospel accounts was a slow learner, became a rock of the church. So there is hope for us as well. The lessons are hard, but not new. The world is not safe. It has never been ours to control. We’ve always needed each other more than we care to admit. God is God alone, and we’re not. Learning that is easy; we can do it again and again and again. Living it, however, is our calling.

And that brings me to the last part of the spiritual geography. For the question is not where we were when a tragedy struck, or even where was God? No, the most important spiritual geography is “where are you and I going?” Has tragedy made us bitter and drawn us inward. Or, has it opened our eyes to God’s world and made us even more committed to carrying the cross of Jesus?

Death should not be the issue, not the deaths caused by a tragedy, and not our own deaths in the future. As Vassar Miller says in her sonnet: When the earth opens underneath our feet, It is a waste of brain and breath to beg. The issue is our faith in a loving and redeeming God, who, as Vassar Miller writes: will not play our games nor join our fun, and a God who Does not give tit for tat, nor parade His glories.

Martha came to that conclusion. In the end, she knew it was by the power of God, and God alone, that her brother would be raised. And that is where we need to go as well in our own spiritual geography



The Wages of Sin Aren’t Half Bad (#307)

The most heart-felt experience I had at my son’s wedding last Saturday was when people from various parts of his 29 years on this earth came up to me separately and shared stories about him. The different stories all had a similar theme: “John’s a good man. He’s honest and true. I count on him as a friend.” You can imagine how that moved me. Kelly and I raised him to be that kind of man.

That’s not easy for parents to do. Beginning with the Vietnam War and Watergate and up to our present day, our public leaders have not modeled such honesty and decency, so our children receive mixed messages as they grow up. We’ve experienced a cultural downward slide toward greater self-interested behavior that seeks to benefit one person or group regardless of whether or not it’s ethical. There’s an old saying that you can tell a lot about a person’s character by how they act when they think no one’s watching them. It shouldn’t be about getting away with something just because one can get away with it.

The latest example is Wells Fargo Bank. It seems branch employees were under heavy pressure to do what is called “cross-selling.” So, if you had a checking account with the bank, they’d try to get you to take out a loan or a new credit card with them. Employees reported that they received pressure from their bosses to “cross-sell” and were afraid that they’d lose their jobs if they didn’t. So, many of the branch employees across the country opened thousands of additional accounts without their customer’s knowledge. The Consumer Finance Protection Bureau just fined the bank $185 million, which is a small fraction of the approximately $80 billion Wells Fargo makes each year.

Wells Fargo isn’t alone. By one estimate, all of the banks that engaged in similar unethical behavior to increase their profits have paid only $110 billion in fines since the 2008 financial crisis (again, just a small fraction of their total profits since then). These fines have most often been paid with no admission of guilt and no upper-level managers going to jail. The result is predictable: there’s no connection being made between unethical (and often, illegal) behavior and any dire consequences. The fines become a small price to pay to make bigger profits, just another cost of doing business. But at what loss to our collective moral character? Now, it’s being reported that two of Wells Fargo’s top executives will forgo some of their future unvested equity awards, stock options, and annual bonuses. I guess that’s a start, but it’s hardly a consequence that’ll deter such behavior in others. Instead of $100 million, they’ll have to “settle” for only $10 million or so in compensation, all the while never spending even one night in jail. Meanwhile petty thieves will spend months behind bars.

We try to raise our children to be honest and just. We teach our children what we were taught, that “crime does not pay.” Or, in biblical terms, we teach them that “the wages of sin is death.” But, at least temporally speaking, these days “the wages of sin aren’t half bad!” That’s the message being received by our children when they learn about Wells Fargo and what some of the other banks have gotten away with. We need a very different message.


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Marriage on My Mind (#306)

My son, John, marries his beloved Sarah tomorrow at Christ Church Savannah, so marriage is on my heart and mind this day (as well as the last minute details of hosting 50 people for a rehearsal dinner in our backyard!). Marriage, of course, has been much debated in the headlines over the last few years. Our Supreme Court even weighed in on it last summer. However important that debate may be, I’m more drawn today to what marriage is because of the Gospel of Jesus Christ. I don’t know if John and Sarah will ever read this, but if they do, then this is what I hope they take to heart.

First, marriage is a covenant between two people who equally submit themselves to God and to each another. The couple isn’t “married” by a priest. It always amused me when a couple said to me years later: “You married us, remember?” Apart from my faulty memory (getting faultier all the time), I was tempted to say: “No I didn’t, plural marriage is against the law, besides I was already married at the time!” A priest of the Church doesn’t “marry” a couple. They marry each other and the Church (represented by those gathered on that day) witnesses their marriage and the priest declares God’s blessing over the vows made by the couple. That being said, the Church, again represented by those gathered, also makes a vow when responding positively to the question: “Will you do all in your power to uphold these two persons in their marriage?” So, while marriage is a covenant between two people that the Church witnesses and a priest blesses, the Church has a stake and role in every marriage. No Christian marriage can be faithful or fruitful without the prayers and support of the Church.

Second, marriage is a missionary vocation and partnership, otherwise it becomes little more than an exercise in mutual gratification and familial selfishness. To echo The Blues Brothers, a married couple is “on a mission from God.” One of the prayers said over the couple after they’ve taken their vows is this: “Make their life together a sign of Christ’s love to this sinful and broken world, that unity may overcome estrangement, forgiveness heal guilt, and joy conquer despair.” Christ’s love poured out graciously on the cross declares that being in communion with each other is more godly than being estranged from one another; that forgiveness is God’s natural response to the guilt of our sins; and, that joy is God’s final word to us bringing our despair to an end. When marriage is understood through the lens of Christ’s work on the cross, it’ll then be seen in a context beyond what it does for the couple alone. Thus, marriage isn’t meant to be lived selfishly to benefit the couple alone. It’s intended by God as a vocation, though imperfectly lived, to the world that points us toward the very nature of God in Christ.

Lastly, the love shared by a married couple is never pure and complete. It is, after all, shared by two sinful human beings who’ll at times behave in petty and vindictive ways. Still, in marriage we’re blessed to get a glimpse in the other of the grace of Jesus. As we are on the receiving end of such grace, we experience conversion of life. In other, more personal words, I’m a better, more faithful person because Kelly has shown me grace. While marriage isn’t necessary for such grace to be imputed, it’s one way God uses our humanity to offer his reconciling love to sinful and broken human beings like us.


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Living Gracefully (eCrozier #305)

No account of the Christian Gospel is intelligible without the grace bestowed upon us in the Cross. God’s pre-emptive act in Jesus to redeem humanity on the cross means that everything else must be seen and understood through that cosmic intervention into human history. And that, of course, means God’s intervention of grace must shape how we behave in the Church. It makes no sense to model our behavior on Utilitarianism, Meritocracy, or Social Darwinism each of which at one time or another seems to be the ruling paradigm in western culture. If grace is true and it’s what God’s up to in the world, then we can’t proclaim it as God’s very nature and not practice it in how we live.

Although I’m by no means a Calvinist, I’m alert to my own life and to the world around me. Thus, certain aspects of Calvinism’s TULIP Doctrine make a whole lot of sense to me (especially the Big T, “total depravity” part). I recognize such depraved tendencies in myself, and to be “fair and balanced,” I see it in others as well. Sin is everywhere and all the time. No part of me and no part of the world goes unaffected by it. As the Office of Morning Prayer in the 1928 Book of Common Prayer states: “There is no health in us.” Well, maybe there’s some health? Maybe that overstates the human condition a bit? There’s “health” in me. My intentions are good most of the time. I’m able to do good. I can be kind, compassionate, and just. But I also know that even my best intentions can become an avenue for my sin.

Still, I understand the biblical witness to one of God’s irresistible grace, mostly. That doesn’t mean we don’t resist it. We do, sin being what sin is. But God has the last word on humanity’s fate. God has not and will not leave us to our own devices. Grace intercedes in our path to personal and communal destruction and snatches us from the jaws of death. And this is not only for the “sweet by and by.” There’s plenty of living death right now when we live gracelessly.

But when we do live gracefully, we do so because we know how the drama of the human story ends: with the New Jerusalem of John’s Revelation coming to earth. And, as we say in the Lord’s Prayer, God’s kingdom will come one day on this earth “as it (already) is in heaven.” God’s grace in Jesus makes this possible. The human family, who has seemingly bought a one-way ticket to death and destruction, gets its destiny rerouted by God’s intervention on the cross. So, our human trajectory changes from death to life. This is God’s last word to humanity.

God’s grace made manifest in the cross of Jesus then shouldn’t be seen as God meeting us anything less than all the way. It’s not as if God reaches half of the way to us and then waits patiently for us to come to our senses and then we reach the other half of the way. Our good works, our insight, our cleverness, or our efforts at living justly don’t make up the other half so we can meet God somewhere in the middle, that is, God does God’s part and we do the rest. God through Jesus steps into the sin of our lives and brings us out all the way. We do not help one bit. Once that sinks home, we begin to take the first steps to living gracefully.


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