They That Go Down to the Sea in Ships

Joy vs. Facts, Sleeping in a Storm

 
One place I like to go, from time to time, to rouse my spirits and draw me closer to the heart of God is Wendell Berry’s Manifesto: The Mad Farmer Liberation Front.

I’ve been chewing on one line in particular the last part of this week: “Be joyful though you have considered all the facts.”

Berry’s words are good for us to hear right now, because “all the facts” include the reality of living in a country with a deeply ingrained racism habit that we just can’t seem to kick. The Deacons and I were praying Wednesday night in the back of our sanctuary, right about the same time another group of believers was praying in a Charleston, South Carolina church…. People of color in this country continue to suffer at the hands of racist persons and racist systems that perpetuate their mistreatment.

But, Berry says, “Be joyful though you have considered all the facts.”

If Wendell Berry were narrating Jesus’ state of mind in Mark 4:35-41, he would have said, “Jesus relaxed and took a nap, though he had considered all the facts.”

The disciples are thinking, “Oooh, nice—we’re going to go out in a boat with Jesus into this serene lake:”
 

Sea of Galilee

 

Whereas Jesus probably knows that this was in the offing:

 

Jesus Calms the Storm, Gustave Doré
Jesus Calms the Storm, Gustave Doré

 

Here’s Rembrandt’s rendition of it:

 

The Storm on the Sea of Galiee

 

And yet Jesus “lies down and sleeps in peace,” as the Psalm says.

 

A Furious Squall…

 

Mark 4:35 says, “That day when evening came, [Jesus] said to his disciples, ‘Let us go over to the other side.’” From what I can tell, evening can be a good time to catch fish, but to traverse a lake…? When you’re out camping and sunset comes, you try to set up camp, not embark on a new leg of your expedition.

But God’s ways are not our ways, and Jesus’ ways are not the disciples’ ways, so off they go. Verse 36 says, “Leaving the crowd behind, they took him along, just as he was, in the boat. There were also other boats with him.”

“Just as he was”—it’s like when you’ve made a spontaneous decision to pick up a friend and go out for coffee, and you are in a hurry and you say, “Just come like that, just come how you are. Atomic Cafe doesn’t care if you wear your pajama pants and fleece-lined Crocs. Get in the car.”

Jesus and the disciples just went.

Next verse, verse 37: “A furious squall came up, and the waves broke over the boat, so that it was nearly swamped.”

I love this genius storytelling of Mark. If you’re reading or listening to this story, you don’t know yet where Jesus is. “A furious squall came up, and the waves broke over the boat, so that it was nearly swamped.” And then, you expect, verse 38 will say, “And Jesus, with power and authority, stood up and made the waves stand still.”

But, no, verse 38 says, “Jesus was in the stern, sleeping on a cushion.” He needed his introvert time. He found a pillow, or a big sandbag, and put his head on it.

The disciples take this as apathy, some kind of a cruel joke.

If the boat is nearly swamped, and Jesus is still sleeping, he must not be wet yet. It’s possible the stern was raised. The boat could have looked something like this:

 

Raised Stern

 

Which probably makes the disciples all the more upset. You wonder… if Jesus knew this storm was coming, is that why he was at the stern, elevated above the rest of the boat? And if so, the reader of this text wonders, why didn’t he quell the storm before it started? Or give the disciples a heads-up? Mark doesn’t tell us.

But his students ask, “Teacher, don’t you care if we down?”

The specific wording Mark uses in the text suggests that the boat was filled “to the extent of its capacity” (HT).

And doesn’t this imagery of a flooding boat go against the axiom that “God won’t give you more than you can handle?” Maybe it’s more like, “Sometimes we get more than we can handle, and God’s not necessarily the one who gave it to us, but he’ll be right by our side anyway.”

 

…And an Omnipotent God

 

If Mark’s given us the full humanity of Jesus—he was sleeping on a cushion—now we see his full divinity. Verse 39 says, “He got up, rebuked the wind and said to the waves, ‘Quiet! Be still!’ Then the wind died down and it was completely calm.”

“Who is this?” the disciples ask. “Even the wind and the waves obey him!”

The text says it goes from a “great” windstorm to a “great” calm.

Jesus talks directly to the wind and the waves. Can you think of another person in biblical history who talked to the waves and the sea, and told them to do something?

Jesus, they are starting to see, is more than just an amazing teacher. Listen to how God questioned Job:

Who shut up the sea behind doors
when it burst forth from the womb,
when I made the clouds its garment
and wrapped it in thick darkness,
when I fixed limits for it
and set its doors and bars in place,
when I said, ‘This far you may come and no farther;
here is where your proud waves halt’?

I don’t know if the disciples, in that moment of fear, would have had Job in mind, but the kind of thing Jesus is doing in this passage is the kind of thing that only the LORD God Almighty does.

Here he is. God himself, in the boat with the disciples.

Psalm 107 says, “He stilled the storm to a whisper; the waves of the sea were hushed.”
 

But They That Go Down to the Sea in Ships…

 

I wonder if Jesus had this Psalm in mind as he went out into the Sea of Galilee with his disciples. Maybe he thought, “Alright—it’s Psalm 107 time. Let me show these young ‘uns what I can do.”

Listen to part of Psalm 107 in the King James Version:

They that go down to the sea in ships,
that do business in great waters;
These see the works of the LORD, and his wonders in the deep.
For he commandeth, and raiseth the stormy wind,
which lifteth up the waves thereof.
They mount up to the heaven,
they go down again to the depths: their soul is melted
because of trouble.
They reel to and fro, and stagger like a drunken man,
and are at their wits’ end.
Then they cry unto the LORD in their trouble,
and he bringeth them out of their distresses.
He maketh the storm a calm, so that the waves thereof are still.

Did part of that ring a bell? You might recognize this guy:

 

FishermanMemorialGloucester

 

Here’s a close-up of the Fisherman Memorial overlooking the Harbor:

 

They That Go Down

 

“They that go down to the sea in ships,” the inscription reads, 1623-1923.

They that go down to the sea in ships, that do business in great waters;
These see the works of the LORD, and his wonders in the deep.

 

…These See the Works of the LORD

 

What about those who go unrescued?

And the Psalm goes on to describe the wind and the waves. Those at sea “reel to and fro… and are at their wits’ end.” Surely this describes the lives of those lost at sea from 1623 to 1923, and before and since.

Then they cry unto the LORD in their trouble,
and he bringeth them out of their distresses.
He maketh the storm a calm,
so that the waves thereof are still.

That very much sums up the experience of the disciples in Mark 4. They’re living out that Psalm with Jesus

But herein lies a theological difficulty. I don’t know how many fishermen cried “unto the LORD in their trouble” in stormy seas, but the memorial in Gloucester stands there to honor those who were not brought out of their distress… or at least, not brought out of a storm. There are some storms–literal and metaphorical–that God just does not make calm. Unlike the ones the Psalm 107 goes on to describe, these men and women that the man at the wheel stands for were not rescued.

“Teacher, don’t you care if [they] drown? …Why didn’t you save them?”

It’s one of the perplexing questions that confronts us—why a God who can and does intervene so often… just lets some things go… lets some evils move ahead. Allows men and women to get lost at sea.

That existential question has come up again this week in Charleston:

 

Why
Source: David Goldman (AP)

 

You can’t kill love

The 9 members of Mother Emanuel African Methodist Episcopal Church barely had time to “cry to the LORD in their trouble.” And though Jesus was in attendance at that Bible study and prayer time—“Where two or three are gathered in my name, there I am with them”—he didn’t stop the hateful actions of a deeply racist young man.

Surely those 9 didn’t have to die. I don’t know how many more of these things it will take for our nation and lawmakers to finally move ahead in a serious conversation about gun control. I don’t know how many more unarmed black people will have to die before our country wakes up to the pervasive racism in our midst.

They didn’t have to die. But, you know what? In the lexicon of the Kingdom of God, dead isn’t really dead.

Because you can kill a person, but you can’t kill love.
You can try to cut somebody down, but “the blood of the martyrs is the seed of the church.” From even horrible death can come new and powerful expressions of life.

Rev. Clementa Pinckney was the Pastor of Mother Emanuel, one of those who died. There’s a short YouTube video you can easily find: a couple years ago he welcomed a group of folks who were on tour in historic Charleston. Here’s what he said:

The African American Church… really has seen it as its responsibility and its ministry and its calling to be fully integrated and caring about the lives of its constituents and the general community. We… don’t see ourselves as just a place we come to worship, but as a beacon, and as a bearer of the culture and a bearer of what makes us a people.

But I like to say this is not unique to us. It’s really what America is about. Could we not argue that America is about freedom? Whether we live it out or not… but America’s about freedom, equality, and the pursuit of happiness. And that’s what church is all about. Freedom to worship and freedom from sin, freedom to be fully what God intends us to be… and have equality in the sight of God. And sometimes you gotta make noise to do that. Sometimes you maybe have to die… to do that.

We saw this week how the family members of the victims responded. They called on Dylann Roof to repent of his sins and believe in Jesus. As Rev. Pinckney suggested, they called him to a life of “freedom from sin, freedom to be fully what God intends [him] to be.” They said things like, “Though every fiber of my being is hurting, I forgive you.” And the nation watched, amazed at the witness of the families in that church.

And so God, working through the amazing mercy of the families, calms the storm, after all. The winds of hatred and the breaking waves of destruction die down as Christ works in the hearts of his disciples in Charleston who choose faith over fear.

When God’s children find themselves in choppy waters, our Lord, Jesus, is right there with us in the boat.

And because they know Jesus is in the boat with them, the families of Mother Emanuel have chosen to be joyful, “though [they] have considered all the facts,” though their loved ones have been lost at sea, as it were.

Not a sudden storm, not even a tragic shipwreck can keep Christ’s disciples from making it to the other side. There they see the works of the LORD, and their witness lives on.

 


 

The above is adapted from the sermon I preached today at church.

Bonhoeffer’s Black Jesus

I. Can’t. Wait. To. Read. This. Book.

So I’m simply going to post a picture, leave a few links, publish this post, and close the computer so I can get to reading. Here it is–it just came in the mail today:

 

Bonhoeffer's Black Jesus

 

Thank you to Baylor University Press and thank you already to Prof. Reggie L. Williams for writing what looks to be an awesome book. Its full title is–get ready–Bonhoeffer’s Black Jesus: Harlem Renaissance Theology and an Ethic of Resistance.

The first sentence is the best one-sentence summary I’ve read about why people like Bonhoeffer so much:

Dietrich Bonhoeffer championed a radical interpretation of Jesus and ethics that was validated by his resistance to the Nazis and his execution by them.

I’ll post a review of it (and of the also exciting Bonhoeffer as Youth Worker) before Christmas. Find Bonhoeffer’s Black Jesus here (Amazon) or here (Baylor).

 

Got a Theology of Justice?

Justice ScaleI had a seminary professor who rightly noted the lack of ministers and churchgoers with a fully developed theology of justice.

“What’s your theology of justice?” he asked at the beginning of the class, which was met with blank but curious stares.

Reconciling All Things: A Christian Vision for Justice, Peace and Healing, more than any other book besides the Bible, has shaped my theological understanding of justice. Authors Emmanuel Katongole and Chris Rice develop a Christ-centered, Scripture-shaped, journey-oriented theology of justice reconciliation.

The authors urge that we slow down and take the time that is needed for true reconciliation—as a journey—to take hold. A question that permeates the book is, “Reconciliation toward what?” Katongole and Rice are aware that “reconciliation” calls to mind various “prevailing visions,” many of which lack theological rootedness in the Biblical story of God saving his people.

Reconciliation is, they suggest, a God-given gift to the world and the ultimate goal of the “journey with God from old toward new.” They write,

The journey of reconciliation hangs or falls on seeing Jesus. …For Christians, the compass for the journey of reconciliation is always pointing toward Jesus Christ.

Katongole and Rice make heavy use of Paul’s words to the Corinthians:

All this is from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation: that God was reconciling the world to himself in Christ, not counting people’s sins against them. And he has committed to us the message of reconciliation. We are therefore Christ’s ambassadors, as though God were making his appeal through us. We implore you on Christ’s behalf: Be reconciled to God.  (II Corinthians 5:18-20, TNIV)

Seen as a gift, then, reconciliation becomes something that is “not for experts only,” but something that God calls all his children to. To equip us for the journey God gives us gifts: a cloud of witnesses, communion, peace and harmony, Sabbath, and the gift of Scripture, which is to shape us as God’s story in the world.

Midway through the book the authors arrive at a biblically understood definition of justice:

Justice is an aspect of God’s shalom, a notion that carries with it the idea of completeness, soundness, well-being and prosperity, and includes every aspect of life—personal, relational and national.

Justice, they say, is to include the interpersonal, relational aspect; yet it must also attend to structural considerations. To speak about justice so holistically, against dichotomies that might otherwise render our work ineffective, is wise and instructive for our journey toward reconciliation.

Reconciling All ThingsAlthough written by a black, Catholic, African academician and a white, Protestant, American practitioner, the book does not specify what issues in reconciliation may occur between any two specific groups and how those groups (or individuals) might think about moving forward. The authors do give helpful anecdotal evidence of reconciliation that bridges and heals divides of race, class, and ethnicity. But the reader wanting, for example, to mend and redress the brokenness in black-white relations in the United States may have to look to supplemental reading for more practical hints.

However, in its development of a fairly robust theology of reconciliation and justice, Reconciling All Things lays the important groundwork on top of which such future work can be built. Its chapters on lament (“The Discipline of Lament”) and leadership (“The Heart, Spirit, and Life of Leadership”) are profound in their call for Christians to slow down, locate themselves (emotionally and physically) among the broken places of the world, and to mourn and lament in those places, together with those who mourn and lament.

The one who would lead, then, is less concerned with specific techniques, tools, and strategies, and more concerned with seeing a gap, being deeply moved in response, and belonging to the gap, long before she or he would make proposals to initiate change and issue directives. In laying this groundwork, Katongole and Rice actually leave the work of developing techniques and specific reconciliation “skills” to the reader.

In the end, “You find that God has surprised you and your companions over and over with all that you needed to go on….” The assurance of this ongoing gift of God’s provision gives the Christian who would practice reconciliation all she needs to begin discerning her role in practicing reconciliation in everyday life.

I bought this book. You should, too, or check it out from your local library. Here at Amazon; here at IVP.

An Interculturally Aware Read of Psalm 46 (Location, Location, Location)

Psalms of Summer

As I have read and preached on some Psalms this summer, I’ve appreciated the importance of trying to practice intercultural sensitivity in reading the Bible (and in all of life).

I am working on a course on intercultural counseling this summer, one purpose of which has been to help build intercultural competence and sensitivity.

The readings, lectures, and class discussions have reminded me of the important truth that reading and interpreting the Bible is an exercise–whether we realize it or not–in intercultural relations.

Intercultural Sensitivity=Better Bible Reading

The culture, values, and practices, for instance, of ancient Israel differ from those of 21st century North America in a number of ways. If I read a passage with only an awareness of the cultural values I carry with me, I very well may miss an important truth or robust reading of a text. Or I may map a “truth” or value judgment onto the text that the author didn’t necessarily intend to be there. (I’m not discounting the potential value of so-called reader-response criticism, but I am suggesting we seek to avoid a monocultural or culturally hegemonic interpretation of a text, if possible.)

In a 2008 article for Journal of Spiritual Formation & Soul Care (“Relational Spirituality and Transformation: Risking Intimacy and Alterity”), Steven J. Sandage, Mary L. Jensen, and Daniel Jass write:

Since hermeneutical understanding is always intercultural and contextual, cultural self-awareness is a prerequisite to responsibly interpreting Scripture and spiritual experience.

I mentioned here how the idea of intercultural sensitivity helped me read Psalm 23 in a fuller way. The same thing happened as I prepared to preach on Psalm 46 this week. I got a little extra help this time from a Bible atlas I’ve been reading.

Psalm 46: God Is Our Refuge

Psalm 46 begins:

 1 God is our refuge and strength,
an ever-present help in trouble.
2 Therefore we will not fear, though the earth give way
and the mountains fall into the heart of the sea,
3 though its waters roar and foam
and the mountains quake with their surging.

How should we understand the scenario the Sons of Korah (writers of this Psalm) describe?

Mountain and WaterThe sons of Korah don’t just paint a picture of tragic events befalling God’s people—it’s the complete disintegration of all of life that is the dominant metaphor in these verses. A number of commentators point out here that the effective merging of the land (mountains) and waters (sea) harken back to the pre-creation state of chaos that existed before God separated the land from the waters, bringing order to life. The sons of Korah, then, describe a sort of uncreation.

But even in the midst of an envisioned chaos and uncreation of the world (!), “God is our refuge and strength.”

Verse 2 says, “though the earth give way,” or, though the land give way. Here is where an interculturally aware read of the Psalm helps it to come alive even more profoundly. (The below was inspired, in part, by Paul H. Wright’s Rose Then And Now Bible Map Atlas® With Biblical Background And Culture.)

Life for Israel: Location, Location, Location

Before there was such a thing as real estate, life for Israel already was location, location, location.

The topography or shape of the land had a lot to do with whether a given area would be suitable for habitation. Mountains, in particular, provided a sort of natural buffer of protection against enemies… a hiding place to run to, if need be. Water, of course, was necessary for life and the production of crops.

Mountains in Edom (photo: Garo Nalbandian, from Carta's Sacred Bridge atlas)
Mountains in Edom (photo: Garo Nalbandian, from Carta’s Sacred Bridge atlas)

The congregation of Israelites who would sing this Psalm understood their identity as intricately tied to the land. The land—which God had given them—was part and parcel of his covenant relationship with them. It was part of his blessing, a sign of his love. If we don’t have this land, how can we really call ourselves God’s people? This is still a live question for many.

Yet even if we were to lose this fundamental aspect of our identity, the Psalm declares, even if the world were to be uncreated and fall back into chaos, “we will not fear.”

The congregation can still say—can still sing, “God is our refuge and strength, an ever-present help in trouble.”

Given how important land was to the people of Israel and the construction of their collectivistic identity, this is an amazing affirmation of trust in God.

Intercultural Insight from a Bible Atlas

Paul Wright AtlasPaul H. Wright’s cultural awareness and sensitivity is present from the very first chapter (“The Landed Context of the Biblical Story”) of his biographically-arranged atlas:

To start, it is perhaps appropriate to define a few aspects of location that have impacted living conditions in the lands of the Bible over time. The building blocks of biblical geography include the following….

He lists topography, climate, and available resources. He goes on:

The particular mix of elements such as these plays a significant role in determining whether any given plot of ground can support permanent settlements and how large and well-established these might have become, or if the land is better suited for herding or desert lifestyles.

Here’s the intercultural piece, which I so appreciated:

Specific geographical realities have also helped to shape cultural values and norms that defined individual societies. For instance, protocols of cooperation, hospitality and defense that functioned well in arid, shepherding societies in biblical times developed differently than did those that attained to urban centers located in fertile areas, or to sailors who frequented foreign ports-of-call. And aspects of geography gave rise to specific images that biblical writers used to describe God and the people of ancient Israel.

Understanding the value of land to the people singing Psalm 46–it was an essential component of their identity and experience of God’s love for them!–makes the affirmation of trust in this Psalm even more remarkable.

Though the sons of Korah envision a scenario in which their land is gone–having slipped into the ocean–they call on the congregation to praise God still.

The above is adapted from a portion of a sermon I preached yesterday. Rose Publishing has sent me the Wright atlas for review purposes. A full review is forthcoming. You can find the atlas in the following places: Rose Publishing, Amazon (affiliate link), Carta (as Greatness, Grace, and Glory: Carta’s Atlas of Biblical Biography), and Eisenbrauns (same title as Carta).

A Peaceable Psychology: Christian Therapy in a World of Many Cultures

Peaceable PsychologyThis summer I’ve been taking a course on multicultural counseling. Here I offer some interaction with and reflection on A Peaceable Psychology, pictured at left.

Key Points of Learning: Agreements and Concerns

Before reading A Peaceable Psychology, I hadn’t really thought about counseling and therapy as “political” acts. And yet Alvin Dueck and Kevin Reimer warn well against the illusion that the therapist can somehow counsel apolitically, aculturally, amorally, and areligiously. One of the key, unifying ideas of the book is: “Civility includes learning and validating the language of the ethno-religious client. It is polite to defer to the meaning framework of a client.”

I found this to be a helpful way of framing the quest for diversity competence among therapists and pastors. Dueck and Reimer do go even farther than saying this kind of psychotherapy is polite; they suggest that to counsel in this way is to be like Jesus, especially when therapist and client can inhabit the same place of suffering together.

Although Dueck and Reimer have a healthy (and hearty!) reluctance toward philosophical foundationalism as such, they see the work and life and love of Jesus as foundational to a peaceable psychology. This is especially evident in their view of the importance of the atonement.

I found myself in agreement with Dueck and Reimer when they wrote:

The reconciling atonement of Christ is not spiritual alone but contains physical, psychological, and social dimensions of human brokenness. The suffering God is a beckoning God, who in Christ offers the potential of a new beginning. Consequently, a peaceable psychology is an incarnational event whereupon the invisible spiritual reality of God’s grace is attached to and bound up in the visible life of both the victim and the offender.

They go on, “Atonement is God’s welcoming of the enemy, of the other. It is an invitation to new life, to freedom from sin. This is the basis of a peaceable psychology.”

When considering various theological theories of the atonement, I find myself convinced by an all-of-the-above approach. (How could we limit the efficacy of the atonement by proffering just one theory as to what it was and how it happened?) The work and suffering of Jesus, they suggest, is to transform the therapist-client relationship. “If Juanita were our client,” they ask, “would her suffering fully impact us?”

This, however, also was a potential point of disagreement I had with the authors. Or at least I had questions and wanted to add qualifications. To be sure, the idea of the “kenotic therapist” makes sense to me—especially as a pastor. But the following expression of kenotic therapy was too much, at least for me: “Indeed, I am held hostage by my clients’ suffering. Their face places an ethical claim on me because as a fellow human I am systemically responsible for their suffering.”

While I can agree about “an ethical claim,” I’m not sure being “held hostage” is the most useful metaphor. How many clients will—or can—a therapist allow to hold him hostage before he feels imprisoned in an unhealthy and stultifying way? I wish the authors had spoken more to the point with some practical suggestions and caveats.

Implications for Pastoral Care

Dueck and Reimer say, “We fear that the American psychologist who assumes a level playing field for the linguistic comprehension of ‘self’ has already begun a subtle process of imposition upon the client.”

This is a valuable reminder to me as a minister. I simply cannot make assumptions about the cultural backgrounds of congregants. Further, there is value in this approach (of not assuming “a level playing field for the linguistic comprehension of ‘self’”) that has already—just this last week—had practical import and payoff in my biblical hermeneutics for preaching.

Yesterday I preached on Psalm 23. Due in large part to the idea Dueck and Reimer articulate above, namely, that constructions of self are culturally conditioned and informed, I was able to observe the following about Psalm 23.

David uses the first person singular pronoun throughout the Psalm. God is the shepherd of each individual who would follow him.

This may seem slightly unremarkable to us. We live in a North American society that already tends toward individualism. Our cultural construction of the self tends to be individually-focused.

The culture in which David found himself was much more communally-oriented. …A person’s sense of self was constructed and informed and shaped in a communal context.

So it’s at least a little remarkable, in the larger context of Hebrew worshiping society, that David begins–the Lord is MY shepherd.

This really drove home the point in another article we read in class: “Since hermeneutical understanding is always intercultural and contextual, cultural self-awareness is a prerequisite to responsibly interpreting Scripture and spiritual experience” (Sandage, Jensen, and Jass).

I also do and will find it useful for my own pastoring to consider that “a peaceable therapist recognizes that healing is best conducted ethnically, in the client’s mother tongue and in his or her local culture.”

Of course no therapist can be already conversant in the mother tongue of every cultural or religious tradition. But Dueck and Reimer realize that, and are suggesting more of an “ad hoc” approach anyway: “A peaceable therapist is a linguist; he or she recognizes differences between languages and honors them by learning them.”

May God help us–therapists and ministers alike–so to do!

Find A Peaceable Pscyhology at Amazon here. Baker/Brazos has its product page here, with an excerpt (including Table of Contents) here. No review copy–I bought this one!

Counseling the Culturally Diverse

Counseling the Culturally Diverse

This week I’m beginning a course on multicultural counseling. I can’t wait to jump in.

One of the textbooks we’re using is Counseling the Culturally Diverse: Theory and Practice, 6th Edition (Wiley, 2013), by Derald Wing Sue and David Sue. Here’s a bit of the description from the book’s product page:

Filled with numerous examples, authentic vignettes, and practical case studies, Counseling the Culturally Diverse, Sixth Edition remains the best source of real-world multicultural counseling preparation for students and an influential guide for professionals.

The first chapter (which is as much as I’ve read so far) begins with the personal (and professional) journeys of two readers of the book, as well as the author’s own such reflections. From the reflection questions on the very first page, readers of this sixth edition get the sense that they, too, are in for a challenging and invigorating journey. The first reflection question is:

In what ways do our personal reactions to topics of race, gender, sexual orientation, and oppression have to do with counseling diverse clients?

Then there is:

Who are you as a racial/cultural being? How often have you thought about yourself as a man/woman, White individual/person of color, or straight/gay?

The underlying assumption behind the question is that those in so-called majority statuses in each of the above categories will not have thought as much about such identities as those in minority statuses have. Indeed, this not having to think about it characterizes what folks refer to as white privilege, male privilege, and so on.

Self-understanding around issues of culture, the book suggests, is essential to the development and effectiveness of a counselor/therapist.

Finally, the author says,

[The book’s] goals are to enlighten you about how counseling and psychotherapy may represent cultural oppression and to provide a vision of change that is rooted in social justice.

I hope to have a chance to report more about the book in the future. (And if any of you reading this post has read Counseling the Culturally Diverse, I’d love to hear your thoughts in the comments, or via this contact form.)

The book is here at Wiley and here on Amazon (affiliate link). In both places it’s available in print or electronically. Via Wiley, you can look at the full Table of Contents here (pdf) and read the first chapter in full here (pdf).

A Prayer for Difference amidst Unity, and Unity amidst Difference

Gordon's Beyond Colorblind logo
Gordon’s Beyond Colorblind logo

Does race matter? Is ethnicity important? How do cultural backgrounds affect our everyday lives?

This week at Gordon College we have a special emphasis week, BEYOND COLORBLIND:

BEYOND COLORBLIND is a focus week to help start new conversations about race and culture on campus.  We hope the lectures and discussions help us consider how our racial and cultural identities and experiences shape our views of ourselves, others, and God.

You can watch the first large group session of the week (chapel) here. Richard Twiss was the main speaker. It’s well worth your time.

Two weeks ago I shared a prayer for the first day of school. Today I’m sharing the congregational prayer we prayed in unison this morning in chapel. This came after the passing of the peace.

God, lover of all people,
Creator of all nations,
We praise you for all that you have made.

Thank you for the rich mosaic that is the body of Christ.
Thank you for difference amidst unity,
for unity amidst difference.

Give us a spirit of understanding and appreciation of each other.
Help us to see your image clearly in those around us.

Bless us now as we gather,
and may we declare your praises with our whole lives,
through our risen Lord Jesus.
Amen.

Find out more about the week here.