Categories
Religious

Gratitude Begins with God

“Though the fig tree doesn’t bloom, and there’s no produce on the vine; though the olive crop withers, and the fields don’t provide food; though the sheep is cut off from the pen, and there is no cattle in the stalls; I will rejoice in the Lord. I will rejoice in the God of my deliverance.”

Habakkuk 3:17, 18 (Common English Bible)

In our nation’s ritual observance of Thanksgiving Day, we are summoned to express gratitude for what we have. We may have little when measured against our neighbor, but we are, nonetheless, called to acknowledge what we do have and express gratitude. We know the story, the origin of this national holiday well. English immigrants – later to be called Pilgrims – sailed by accident into Cape Cod harbor, staked their claim upon the land, and named it New Plymouth. These immigrants, these Pilgrims, labored hard working the land, fought disease, and defended themselves against every threat this strange new frontier presented. Life produced struggle upon struggle. But they persisted. Then, in 1621, the harvest exceeded every expectation. To celebrate their good fortune, a harvest festival was held to which they invited the native Americans who occupied the land first.

As a child, I would be reminded by my mother and father that Thanksgiving Day was an occasion to “count my blessings.” As I consider this instruction it seems to me that there is nothing wrong with a regular habit of doing so—counting my blessings. I have provided the same guidance to my children. Focusing on what I have versus what I don’t have is a mindset that must be intentional. For some reason, I find that many of us have a default setting to do just the opposite. Many days, I am caught up in complaints—usually in silence. I don’t have enough, whatever “enough” may be. If I dwell there long enough, I grow convinced that I have been cheated. If you have traveled this same route, you know it is an unpleasant journey. Then, I am reminded of the wisdom taught me so many years ago—count my blessings, regardless of how meager those blessings may be.

The difficulty with this scripture from the minor prophet, Habakkuk, is that it seems to invite us in the opposite direction. At first blush, this seems to be a well-rehearsed complaint: the fig tree doesn’t bloom, and there’s no produce on the vine, and on and on. Sounds familiar, like a child who is struggling through a difficult day. The only difference between the child and the adult is that many adults have learned restraint. We feel as strongly as the child about what we don’t have, but we have learned to keep our lips sealed. Our lips may conceal what is on our hearts, but rarely is it a secret to others. When our lips are sealed, our general continence betrays us. Others see our dissatisfaction, our annoyance, our general selfishness. Then, as we are reading the Bible, we stumble upon these words from Habakkuk. Permission granted for making our complaint! Or so it seems until we keep reading.

We are jolted by a speed bump in verse 18. After a considerable complaint, the prophet Habakkuk concludes with gratitude! A bleak and depressing picture is painted for us and is then completed with, “I will rejoice in the Lord. I will rejoice in the God of my deliverance.” It appears that someone has confused the lyrics of one song, a song of complaint, with the lyrics of another song, a song of gratitude. One doesn’t follow another, not smoothly anyway. Failure and loss move rather quickly to a celebration of hope and confidence. How does the prophet explain this disjointed movement? It may be that we have gratitude all wrong. Perhaps gratitude doesn’t begin with what we have. Perhaps gratitude doesn’t even begin with us. If we lean into the pages of this prophet, what we learn is that gratitude begins with God, with God’s fidelity, that we are included in God’s redemption. Gratitude begins when we realize we belong to God.

Joy,

Categories
Religious

Quiet, Lonely Places

The following meditation was written by Dr. Doug Hood’s son, Nathanael Cameron Hood, MA, New York University, MDiv, Princeton Theological Seminary

News of him spread even more and huge crowds gathered to listen and to be healed from their illnesses. But Jesus would withdraw to deserted places for prayer.

Luke 5:15, 16 (Common English Bible)

Scattered throughout every hospital, there are nooks and crannies, closets and pantries known only to those who work there: an empty room in an otherwise overcrowded wing; a secluded walk-in between units; a lonesome hallway tucked away in a corner few visit since the last round of renovations. In these places the hustle and bustle of medicine—the loud shrieking of machines, the pungent odors of sickness and bodily waste, the panicked cries for help—fade away until everything is still and quiet and peaceful. Look into any of them and you might find an exhausted nurse taking a cat-nap, a stressed doctor checking their phone, or a resident standing in the corner, eyes closed, brow furrowed, fists clenched as they collect themselves with deep, slow, steady breaths. And sometimes, if you’re lucky, you might find a hospital chaplain.

Having worked as a hospital chaplain for over a year now, I can confidently say that few hospital employees know these secret places better than we do. Unlike most doctors and nurses who largely stick to their assigned floors or units, we chaplains are expected to respond to crises and consultations throughout the entire building, and we do—I suspect only the security guards and custodians have the lay of the land quite like us. And considering the work we chaplains do, finding these hidden places where we can rest and recenter ourselves is nothing less than a matter of survival. More than once I’ve left the side of families grieving the unexpected loss of a parent or child after crying, praying, and sitting with them for hours only to glance at my phone and see my shift isn’t even a quarter over yet. I’ve worked overnights where I’ve been called to gunshot wounds and stabbings at two in the morning. And I’ve literally been bedside and watched patients die with my own two eyes while their loved ones wailed into my arms. Doctors, medics, and surgeons are able to emotionally distance themselves from these situations, but the opposite is expected of us chaplains—our domain is that of misery, pain, grief, and tragedy.

Some might be surprised to learn that our supervisors actually encourage us chaplains to take multiple breaks in these quiet areas throughout our work day. After all, we live in a culture that idolizes overwork and exhaustion. Too often we treat those who work 80+ hour weeks with admiration and not horror. Missing important life events—childbirths, birthdays, funerals, family gatherings—for the sake of our employers’ bottom lines isn’t just commonplace, it’s often expected. Ask any clergyperson and they’ll tell you some of the most frequent regrets shared by widows and widowers was that they worked too hard and didn’t take that vacation they’d always wanted, they kept putting off that special trip they’d planned together, they forgot to live with their partners while they still had life left to live with them.

In seeking these daily moments of solitude, we chaplains—at least those of us who identify as Christian—reflect none other than the life and ministry of Jesus himself. Again and again in the Gospels he’s hounded by boisterous crowds looking for healing and guidance. Remember, one time a crowd literally tore the roof off the house where Jesus was staying so he could heal someone! But over and over, the Gospels also show Jesus slipping away from the crowds to “deserted places” where he could be by himself and pray. Jesus understood that solitude with God wasn’t just important, it was necessary for him to do the work he needed to do. I wonder what our world would look like if more people prioritized solitude and silence in their private and spiritual lives. Perhaps we as a nation would be less stressed, less tired, less anxious. It’s worth a try. The wonderful thing about solitude with God is you can literally start practicing it at any time. All you need is the will to try and a quiet, lonely place that only you can find.

Joy,

Categories
Religious

God’s Apparent Inattention to Prayer

The critic, Guy Davenport, wrote that translation is a game of two languages, and that “the translator is in constant danger of inventing a third that lies between.” [i] The language of the Christian faith is often characterized as one where God is responsive to prayer. The language of lived experience suggests that, on occasion, God is inattentive to prayer. What is the translator to do—how does a person of faith translate a “responsive God” to the occasional experience of an “inattentive God?” Often, the translation—or explanation—is that the prayer lacked sufficient faith or that the prayer failed to follow some prescribed rubric or pattern. The tragic result is a third language, a God that is responsive only if the prayer has been constructed properly or is undergirded by an unwavering and sturdy faith. The third language is unrecognizable to the people of the Bible, particularly the psalmist. It is a language that suggests that effective prayer is dependent upon us, not God.

Psalm 13 is the shortest of the prayers that seek help from God in the Book of Psalms. At the beginning of this prayer is a rhetorical question, “How long?” The question is asked four times in the first two verses. Information isn’t sought. A response is sought from a God that seems unresponsive. The individual who makes this prayer is in distress. An urgent neediness is presented to God, and the expectation is that God will show up and answer, consistent with the understood character of God. Excuses for God’s inattentiveness are not offered; God is not let off the hook. This is a powerful witness of refusal to inventing a third language. God is known as a responsive God. So, where are you God? As James L. Mays makes clear, “God does not help; there is no evidence of God’s attention and care. Anxiety tortures the mind with painful questions.”[ii] The named experience resonates with our own when we are impatient and desperate. Our questions about God’s apparent inattention are not unfaithful.

It is important that the reader—the one who is eavesdropping on this urgent prayer—understand that the psalmist is not releasing their frustrations upon another. It isn’t unusual for the faithful to speak to another of their disappointment with God. Many times, that is the preferred approach—sharing with a friend, rather than directly to God, a disappointment or hurt with a God that seems inattentive. This seems safer, less dangerous, than a direct and frank conversation with God on such matters. What is suspended in such moments is the recognition that nothing can be kept from God. God is privileged to our conversations as well as our thoughts. Just as Adam and Eve sought to hide from God, we participate in the self-deception that we can vent our frustrations about God to another without God’s knowledge. Why risk stirring God’s anger with such a blunt approach? Here, the psalmist does. God has let them down, or so the psalmist believes. Why not an honest conversation with God?

This bold move, this courageous exercise of faith, in turning directly to a God who seems inattentive, grants permission to the reader to do the same. The psalmist’s unflinching honesty before God demonstrates a confidence in God’s love and care for the well-being of the faithful. This nervy move reminds the reader of another man of God named Job. Job never flinched before God in demanding an answer for his suffering. The answer never came to Job. Yet, in time, God does demonstrate faithfulness to Job with the return of good things. What we find in Job’s story is that the individuals who feared holding God accountable received God’s rebuke. The psalmist in this prayer doesn’t receive an answer either. What to do with God’s apparent inattentiveness? The psalmist chooses gratitude. “Yes, I will sing to the Lord because he has been good to me” (verse 6). Choosing to give up on God was not an option for this one who asks God, “How long?” Such a choice only results in a life of despair.    

Joy,      


[i] Graeme Wood, “The Iliad We’ve Lost.” The Atlantic, November 2023.

[ii] James L. Mays, Interpretation: A Bible Commentary for Teaching and Preaching, Psalms, (Louisville: John Knox Press, 1994) 78.


Read more meditations on prayer by Dr. Doug Hood in his new book, A Month of Prayer: Five Minute Meditations for a Deeper Experience of Prayer, available on Amazon.

Categories
Religious

Hesitant Believers

“At that the boy’s father cried out, ‘I have faith; help my lack of faith!’”

Mark 9:24 (Common English Bible)

The boy’s father cried out, “I have faith; help my lack of faith!” His cry is our cry. We live in an anxious time. Natural disasters, terrorist activity, and anger unleashed in the midst of shifting cultural values have brought uncertainty and fear. We may profess faith in God, but that faith is hesitant, uncertain, and unsatisfactory. The forces of evil, destruction, and pain can do that, diminishing a steady and certain faith in the presence and activity of a loving God. Faith may remain, but it isn’t the robust faith we desire. Mixed with our faith is a good measure of doubt: “help my lack of faith!”

This father’s son is possessed by a destructive spirit. From an early age, this spirit has thrown the boy into a fire and into bodies of water with one intention: to kill him. The Bible doesn’t tell us how many years this has been going on, but the Father has now exhausted all hope for his son. Hope extinguished is reflected in the Father’s question to Jesus: “If you can do anything.” (Mark 9:23). It is a frail request. It is what anyone who has nearly given up would ask. In modern parlance, it is a resignation to “What can it hurt to ask Jesus to help.” The Father has moved way past desperation.

It is then that the arch of the story shifts. Jesus confidently answers, “All things are possible for the one who has faith.” (Mark 9:23). The Father finds that he stands before a faith so glorious and strong, a faith that has sufficient resources to meet any need, that his prayer grows larger. Certainly, the Father’s desire for his son’s wholeness remains. But suddenly present is something more. The Father seeks to possess the faith he sees in Jesus, “help my lack of faith!” How many of us are represented by that Father’s plea?

Each of us has felt the desire to find within our faith the resources to counterbalance the tumult of the world. These are desperate days we are living through. And as one tragedy follows another, we grow weary. Jesus does heal the Father’s son. And when the disciples ask how, Jesus simply answers, “Throwing this kind of spirit out requires prayer.” Apparently, Jesus speaks of something more than perfunctory prayers offered before a meeting, a meal, or bedtime. If we wish to be glorious believers who call upon uncommon powers, we will fulfill the conditions of a more thoughtful, robust life of communion with God. This is a deeper prayer life than many of us have ever known.

Joy,


This meditation appears in Dr. Doug Hood’s new book A Month of Prayer: Five Minute Meditations for a Deeper Experience of Prayer, coming soon