Nurture Faith with Dr. Doug Hood

I once knew a woman whose romance had gone on the rocks. She made a grand announcement to her work colleagues that she was never going to permit herself to fall in love again. “You only get hurt,” she said. I was a young graduate student struggling in the romance department myself so I remained silent. Fortunately, an older and wiser woman who was our supervisor made the observation, “If you deal with each disappointment that way, you don’t live.” I don’t recall how many work associates where present at that moment but each of us became silent as those few words sunk deeply into our hearts. The supervisor continued, “Reassess that relationship. Take something useful from it. Make it fruitful for the next.”

The Apostle Paul wanted to go to Spain. He had his heart set on it. Paul’s zeal for preaching the Gospel of Jesus Christ compelled him to reach the outermost rim of the world. What Paul got was a prison cell in Rome. Like my work colleague, Paul was disappointed. Life’s unexpected turns and twist never permitted Paul to take that journey to Spain. That one historical fact dispels the notion that those who follow Christ are never disappointed, never experience disruptions in their own life journey. Paul wanted Spain. Paul got a prison cell. How Paul responded is instructive for us. Paul used that time in prison to reassess God’s claim upon him, Paul wrestled something useful from his disappointment. Imprisonment provided quiet time to penetrate deeply into the mysteries of Christ.

Psychologists tell us that suicide, addictions, and some forms of nervous breakdowns is evidence that people are ill equipped to manage disappointment. Loss and disappointment, regardless of the magnitude, deprive us of our ability to think and act beyond ourselves. Our focus on the disappointment becomes so sharp that we are unable to see what remains that is positive in our lives. Consequently, loss and disappointment shrinks our life to the exact size of our desire that is unmet. Popular speaker and author, John Maxwell, encourages us along a different path – encourages us to embrace failure and disappointments, extracting from them lessons that results in us “failing forward.” It is then that mistakes, failures, and disappointments become stepping-stones to something so much more.

Few people have the opportunity to live life on the basis of their first choice – whether that be a choice in career, a spouse that “checks all the boxes,” or some other longing. Paul wanted to go to Spain. He got a prison cell. A large majority of us will find that life moves in directions not of our choosing. That is precisely when the Christian faith tells us that we should get something out of every experience, every new direction, even out of disappointment. The bulk of the New Testament is letters written by Paul – many of them written while in prison! After twenty-some years as an iterant preacher, Paul gets a prison cell. At last, Paul found the quiet time to think deeply about what he had learned of Jesus Christ and pour those thoughts out in written form that would be Paul’s greatest contribution to the Christian Church.

Joy,

The following was written by Dr. Doug Hood’s son, Nathanael Hood, a second year student at Princeton Theological Seminary.

Of all the things in the Bible that puzzle and frustrate historians and theologians, perhaps the greatest is the nearly thirty-year gap in the story of Jesus’ life between his birth and the start of his ministry. What happened during these lost years? The Bible only gives us a few details. One of the most significant happens in the second chapter of Luke when Mary and Joseph take the infant Jesus to the Temple in Jerusalem for the first time. During this presentation, the Holy Family meets a man named Simeon. The text doesn’t tell us much about Simeon—all we know for certain is that he was a “righteous and devout” man who had received a promise from the Holy Spirit that he would not die before he laid eyes on the Messiah. And indeed, on that day, that promise was fulfilled. The text tells us that the Holy Spirit itself came to Simeon and guided him to the Temple whereupon he took the infant Jesus in his arms and praised God, proclaiming him a revelation to the Gentiles and a glory for Israel.

Although he may have fallen a little out of importance in our Protestant tradition, Simeon is a very important figure in both Catholic and Orthodox Christianity. In addition to being canonized as a saint in both traditions with multiple feast days, he is also venerated as a prophet. He has been immortalized in paintings, stained glass, and altarpieces all over Christendom, and he has been the subject of music from some of the greatest composers in history, such as Johann Sebastian Bach. Not just that, but the aforementioned blessing Simeon gave while holding the Infant Jesus—known as the Nunc Dimittis—has been used by the Catholic Church as a prayer since the fourth century. Truly, Simeon is a model for steadfast faith being richly rewarded.

But I suspect Simeon’s story provides small comfort for most people looking for evidence of God’s presence in the world. Most of us will never witness a miracle like Simeon. Most of us will live lives like Anna. For you see, Simeon wasn’t the only one who recognized the infant Jesus when he was first brought to the Temple. There was another—there was an old woman named Anna who lived in the Temple courtyard. She was unique in her familiarity with loss and heartbreak. According to the text, she was widowed only seven years after getting married. According to Luke, she never remarried, and depending on how you translate the original text, she spent either the next sixty-odd or eighty-four years living in the temple courtyard without means or family which, in the time of ancient Israel, made her a non-person. She was a prophet, yes, but a prophet on the margins, well familiar with all the pains, and disappointments, and injustices of life.

And yet! Anna recognized the Messiah. Unlike Simeon, Anna recognized the Christ all by herself. Then she did something even more extraordinary: she spread the Word! Shortly after his blessings, Simeon disappears from the biblical record. But not Anna. She stayed. She witnessed. Indeed, most of us will not live lives like Simeon. Most of us will live quiet, unseen, under-appreciated lives. Most of us will wonder if the world ever will get any better, if our prayers truly mean anything, if our lives are being used by God at all. One can’t help but wonder if Anna, in her loneliness, ever felt the same. But again, it was Anna who recognized the Messiah and witnessed to the world. Perhaps it was because of her difficult life, not despite it, that she was so capable. We cannot all be Simeon. But we can all strive to be Anna. And in that striving, by touching others with our quiet Christian compassion and love, we can create a chain of healing greater than anything any of us will ever be able to comprehend. It takes a Simeon to shock the world. But only a multitude of Anna’s can save it.

Joy,

It is always possible to dwell on the bright as well as the dark side of life. Yet, for many people, they are inclined to direct their attention to what may go wrong, to anticipate the bitter rather than the sweet, the tears rather than the smiles, and the difficulties rather than the opportunities that may lie in the New Year that stretches out before them. This way of looking at things is probably nothing more than a carryover from how their parents approached life from year to year. Perhaps this is a view fashioned by disappointments and struggles over many years. But it remains a choice that anyone can make – quieting the voice of negativity and grasping the promise of faith that God is for us as we cross from one year to the next.

This is not to be blindly idealistic. People of faith know as much about real trouble as any non-believer, perhaps much more, in fact. Those who don’t have faith often need a distraction to push through each day, some measure of artificial stimulation. Having no faith or hope they look to escape from the real challenges that confront every one of us. Alcohol, recreational drugs, or acquiring things of luxury and comfort divert attention from life’s challenges and disappointments. Conversely, people of faith are genuine realists. They acknowledge and face real misfortune and then look right through the trouble to something beyond – they see hope in the promises of their faith. That is the real difference.

It should be clear that the Bible never asks that we turn away from the facts, that we deceive ourselves in order to be a people of faith. As Christians we are aware of our own capacity for greed, and cruelty, and selfishness. We know that those who would trample over us care little about our faith and that disillusionment lurks around every moment of every day. Such has always been the case and always will be. Emerson said: “He has not learned the lesson of life who does not every day surmount a fear.” But, in faith, we can look into the dense fog of the New Year without too much uneasiness because God moves forward alongside us, a God that is always struggling with us, always bringing good out of evil.

Life can be a struggle. Not every cloud will have a silver lining and not every wrong will be righted in this life. Ambitions may continue to remain unfulfilled and broken relationships may never be repaired. But that does not diminish the promise of faith that God is for us. Whoever believed that every round of disappointment, and meanness, and heartbreak is the whole story? Life also consists of laughter, moments of happiness, and serendipitous occasions of surprise and delight. Each struggle to be experienced above the loud clamor of negativity. Our own free agency allows us to choose the tone that we attach our lives to. Perhaps all we need in the New Year is to be reminded that if God is for us, who is against us?

Joy,

Speed bumps are intentional obstructions along routes traveled by motorized vehicles to slow drivers down. They indicate the need for caution, that something unusual is present and requires particular attention for safe navigation forward. Ignore the speed bump and the driver will experience a jolt and, perhaps, minor damage to their vehicle. Matthew’s Gospel has placed a speed bump into the Christmas narrative. If ignored – or not noticed – the reader will miss a greater truth that Matthew wishes to convey. Rather than hurrying to the end of the story, Matthew wants the reader to make a rich discovery as the story unfolds: The magi made much of their journey to Bethlehem without the light of the star.

Notice the speed bump: the magi enter the City of Jerusalem and make inquiry as to where the “newborn king of the Jews” is born. They began their journey to find the baby when they saw a star in the east but now the light of that star is unseen. Now they must ask directions. Consulting with the chief priests and legal experts, King Herod learns that the Christ was to be born in Bethlehem. Herod then sends the magi on their way in that direction. Only when they come to Bethlehem do they see the light of the star again. This is why the magi “were filled with joy”, Matthew tells us. They were on the right road and the promise of that star was about to be realized. Finding the child with Mary, his mother, the magi fell to their knees, honored him, and presented their gifts.

Matthew is writing to a particular people who are on the cusp of disillusionment and abandoning their faith. The decision to follow Christ has resulted in estrangement from those family members who don’t believe in Jesus. More, followers of Jesus are no longer welcomed in Jewish worship. Divided from their loved ones and unwelcomed in the faith community, it is easy to question if they are on the right road. The easy path would be to admit a mistake in following Jesus, abandon the Christian movement, and return to the embrace of family and cherished worship. The light that began their faith in Jesus has dimmed considerably and now they are traveling in the dark.

So it may be with our faith. Oftentimes we do not experience the power, the light, the vitality of the faith we once experienced. Difficulties overwhelm, the road becomes dark, and we are disillusioned.  The path that was once clear is now an unknown way. Matthew wants us to remain confident in the promise. Circumstances may require that we stop, reassess our route, and seek guidance as the magi did in Jerusalem. But then, start out once again. There is much in the world – and in our lives – that we cannot change. It’s not our task to repair the brokenness all around us. What we can and must do, says Matthew, is speak of the promise of “the newborn king” that comes in the midst of that brokenness, kneel before him in worship, present our gifts, and trust that it will be enough.

Joy,

Thomas Long taught a three-week class, Preaching the Gospel of Matthew, during the summer of 1992. The first day we were assigned homework that seemed daunting – prepare for the next day a mini-biography of each name in Matthew’s genealogy, which begins his Gospel. Each student worked late into the night in the Princeton Seminary library, occasionally looking-up at one another to gauge one another’s reaction to the surprises we were uncovering. As we proceeded with name after name in the family tree of Jesus Christ, it seemed we were reading the scandal page of one of those sensationalist newspapers found in larger cities. Sprinkled throughout the bloodline of Jesus were checkered people: Rahab, the prostitute, Ruth, that brazen Moabite, and King David himself, father of a son with another man’s wife. Brokenness abounded!

If we are honest, many of our families are much like Jesus’ family. Sprinkled throughout our bloodline are scandals, betrayal, addictions, and moral failure. My paternal grandmother was an alcoholic, who lost her marriage due to her addiction, my father, as a teenager, attempted suicide as a result of a mother who couldn’t raise him and a stepmother, who wouldn’t, and, eventually, was raised by a grandmother. My mother’s father abandoned a wife and children to begin another family that she would become part of and mental health issues – including a struggle with depression – etched its mark upon both her and her brother. Most of my life I have struggled with depression. Brokenness is an unwelcomed guest that many of our families are familiar with. The common challenge is to overcome our embarrassment and to look for God’s wondrous power to transform each one of us.

Joseph struggled as we do. He is engaged to Mary and had reason to believe that the wedding would proceed according to the tradition and custom of his Jewish faith tradition. Then, Mary is pregnant with a child that is not his. Soon, Mary would be showing. Careful wedding plans have now gone awry. Joseph must have felt betrayal, embarrassment, and anger. What is he to do? On one hand, Joseph, being a righteous man, could not tolerate his fiancée’s apparent infidelity. The law and personal honor demanded that he break-off the engagement. There seemed to be no other option. On the other hand, Joseph loved Mary and could not imagine her suffering the indignity and ridicule that would be hers by a public separation on the charge of infidelity. So what does Joseph do? A quiet separation would protect both Mary’s welfare and Joseph’s honor.

Then, God gives Joseph a new commandment, “a new and higher law,” writes Thomas Long, that required “a new and higher righteousness”: “Joseph son of David, don’t be afraid to take Mary as your wife, because the child she carries was conceived by the Holy Spirit.”[i] Here was an invitation to shatter the confines of a law absent of grace and become a genuinely righteous man that moves toward others, including his fiancée, with embracing love. Rigid obedience to the law cannot and should not stand in the way of God’s mercy. In the chancel of First Presbyterian Church of Delray Beach is a beautiful stained-glass window. Someone in worship once commented to me that the beauty of that window provided comfort each week. Yet, one must not overlook that the beauty of that window is created from shards of broken glass painstakingly reassembled by the hand of a master artist.      

Joy,

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[i] Matthew G. Long, Matthew, (Louisville, Kentucky: Westminster John Know Press, 1997) 13.

There is a Christmas song that ponders in a rather wistful manner, why the world is unable to embrace the spirit of Christmas all year long. At Christmas, we crawl out from our hard shell of self-concern, our eyes sparkle with wonder, and we behave with an uncharacteristic charity toward all people. We slog through eleven months of drudging effort, eyes squarely focused upon survival in a competitive marketplace with little attention to others, and then Christmas comes. We throw off the heavy coat of selfishness for a time. Kindness permeates the places of our soul made callous by fear of scarcity and generosity flows from hidden springs in our heart. We play, we laugh, and we are amiable to the stranger and friend equally. That Christmas song is on to something. Why can’t we have the spirit of Christmas all year long?

Bethlehem is a divine interruption. The world today is little different from the world that welcomed the birth of Jesus. Enemies are everywhere and national security continues to be a pressing concern. Inequity of wealth among people of every nation conveniently ignores the apostle Paul’s call that those who have much shouldn’t have too much and those who have little shouldn’t have too little (2 Corinthians 8:13-15). But Bethlehem invites the world to a fresh imagination; to imagine a world where instruments of war are repurposed into farming instruments and people impulsively and joyfully share from their abundance so that others may simply have enough. Bethlehem asks that we look at the world differently, asks that we live differently.

The spirit of Christmas is a deep and persistent call to pay attention to God. It is a call to see and participate in the creation of a new world where peace and good will abounds. Bethlehem is not an occasional indulgence – an occasion where we lay aside for a moment careful attention to our health and consume copious quantities of Christmas cookies and eggnog. Bethlehem asks that we care about the world of which we are a part. Bethlehem invites us to join the angels in announcing that God has unleashed upon the world a new order where all people may find carefree rest in God. Bethlehem is not a charming dream. It is not an aspirational goal. Bethlehem is a confident and certain reality. God has come into this world and nothing is going to be the same.

Go to Bethlehem this year. Go and bow down before this magnificent birth of a new world order. Discover in Bethlehem God’s divine intention for each of us; discover that peace and good will is not for one month of the year but God’s gift to be embraced and shared all year. But if you go to Bethlehem, recognize that Bethlehem makes demands upon all who visit. Bethlehem asks that you dedicate your life to speeding up the tempo of good will in all your relationships. Bethlehem will ask you to guard your speech and exercise restraint in the use of acrimony, harsh, and mean criticism. Bethlehem will demand civility, humility, and respect of others, particularly of those you disagree with. And Bethlehem will ask of you uncommon generosity toward others. Bethlehem asks a good deal from all who visit. But Bethlehem gives in return God’s peace. That is the spirit of Christmas.

Joy,

Thoreau said, “If one advances confidently in the direction of his dreams…he will meet with a success unexpected in common hours.”ⁱ Advancement in a chosen direction is intentional movement, not simply a longing or a dream. One is aspirational; the other is a determined pursuit. One person may aspire to learn the Italian language; another enrolls in language class. Therefore, we need to ask ourselves, “Have I determined a pathway for realizing my dreams? Am I now pursuing that path?” Success, says Thoreau, belongs to those who begin to move in the direction that is right for them. That is when things start to go our way.

In this letter to Timothy, Paul uses an athletic metaphor to describe, “Advancing confidently in the direction of a holy life.” He urges the reader to “Train yourself,” that is, to advance intentionally and confidently in the direction for living as Christ. The Greek word Paul uses for “train” is the word from which we get “gymnasium.” It would be odd for anyone to go to a gym simply to watch others train. Gyms have value, not as “observation posts” for people who dream of better health, but as an “action center” for advancing toward better health. When Paul speaks about training in holy living, he is talking about activities that engage us – activities that make a demand upon us.

It is good for us to reassess our priorities from time to time. Often we speak of our aspirations: an aspiration to learn a musical instrument, an aspiration to travel, or an aspiration to return to school. Yet, without “advancing confidently in the direction of our dreams,” they remain aspirations. Absent is a commitment and plan to advance toward them. Someone once observed that our priorities are transparent for the world to see – they see our priorities in what we do each day. The mature person understands that what is important receives time, energy, and intentionality. If consistently arriving to work on time is important for job security, we arrive to work on time. 

Thomas Long writes that if the holy life is our aim, we go to the theological gym to do curls, crunches, and run laps to train, not to run a marathon but in order to be people of love.ⁱⁱ Naturally, observes Tom Long, it does not take much training to love the lovable. However, when Christ calls us to love those who are difficult to love – or to love our enemies – then, that takes practice. That takes time in the theological gym. “Train yourself for a holy life!” writes Paul. The great Swiss psychiatrist Carl Jung said that the supreme goal of men and women is to fulfil themselves – to honor their unique calling in life. The apostle Paul is asking that we now honor our baptismal vows – to become like Christ.

Joy,

____________________

ⁱ Henry David Thoreau, Walden (Norwalk, Connecticut: The Easton Press, 1981), 326.

ii Thomas G. Long, Belief: A Theological Commentary on the Bible, 1 & 2 Timothy and Titus (Louisville, Kentucky: Westminster John Knox Press, 2016), 131.

Captivity for Israel has ended. God has defeated the powers of Babylon and has authorized Israel to depart and head for home to Jerusalem. A new day, with a strong future, now rises for God’s people. “Awake, awake!” is God’s double imperative to Israel. “Put on your strength, Zion!” The call sounds strangely familiar. “Up and Adam! Let’s get going!” is the more common usage today. These, or similar, words have been uttered by most parents summoning their children awake from their sleep. The image of sleepy children, resisting the call to leave the comfort of a warm bed, is sharp and crisp. The parent can wake the child with a shout, can summon the child from the bed, but it must be the child’s own strength that moves them from slumber to a fresh engagement with a new day.

God’s present difficulty is that Israel doesn’t want to get out of bed. During their captivity in Babylon, Israel has become dulled, inattentive, hopeless, and grief-stricken.ⁱ Israel has been humiliated by Babylon and has spiraled into such despair and self-pity that they no longer want to live. No longer did life offer a driving purpose, only a memory of brighter days. Absent was a radiant hope, only a fading dream. A captivating vision has fled from their sight. What remained was a history. “Awake, awake!” is God’s response to Israel’s self-pity. “Put on your strength, Zion!” God is reminding Israel that there is still strength in the people and is here urging them to summon that strength and toss-off that negative attitude that has consumed them.

Psychotherapist and author, Amy Morin writes that feeling sorry for yourself is self-destructive.ⁱⁱ Though we all experience pain and sorrow in life, dwelling on your sorrow and misfortune can consume you until it eventually changes your thoughts and behaviors. Morin contends that any of us can choose to take control. “Even when you can’t alter your circumstances, you can alter your attitude.”ⁱⁱⁱ This is the clear declaration of God to Israel; the clear call to shake off their indulgence in self-pity, claim the strength that remains in them, and move positively forward toward the future God has prepared for them. God’s strength comes alongside our own. It does not do for us what we can do for ourselves.

After Victor Hugo was exiled from his beloved France, he spent 18 years in the Channel Islands. Hugo once described this exile from the nation he loved as worse than death. Each afternoon, at sunset, Victor Hugo would climb to a cliff overlooking a small harbor and look longingly out over the water toward France. Legend tells us that each day, following his meditations, Hugo would pick up a pebble and throw it into the sea. One day the children who developed an affection for him asked why he threw a stone in the sea each day. “Not stones, children, not stones. I am throwing my self-pity into the sea.” Little wonder that during those 18 years of struggle, Victor Hugo gave the world his best and most profound work of literature.

Joy,

_________________________

ⁱ Walter Brueggemann, Isaiah 40-66. (Louisville, Kentucky: Westminster John Knox Press, 1998) 136.

ⁱⁱ Amy Morin, 13 Things Mentally Strong People Don’t Do. (New York: William Morrow, 2014) 20.

ⁱⁱⁱ Morin, 18.

Norman Vincent Peale said, “To find life full of meaning, live a bigger and better life.” Joseph R. Sizoo spoke of a man who said to him, “I am not interested in the endurance of life but in an enduring life.” Jim Rohn wrote, “Consider others’ interest as important as your own. Much of the world suffers simply because people consider only their own interest.” I like best the way Michael Brown expresses the route to a life full of meaning, “Find something bigger than you to live for. Be like Abraham who was so busy tending the needs of his children, Israel, that he just didn’t have time to fret much about his own needs.” Multiple voices that all, essentially, share the same wisdom. A life focused only on your own wants and desires is the shortest route to an empty life.

These few words in Mark’s Gospel offer tremendous guidance to a full and satisfying life. First is an invitation to “follow.” To the one who is experiencing emptiness in their life, tossed from here to there by unseen forces, without direction or purpose, Jesus asks that their eye be focused on him. As sailors once navigated the seas by the North Star, Jesus asks that we navigate the complexities and uncertainties of life by an eye that pays attention to Jesus. Time reading the Bible, learning the teachings of Jesus, is never wasted time. Nor is this an exercise for the margins of time that may remain after a day of work. Learning of Jesus continually resets those values and priorities that propel us forward. We discern with greater clarity the important stuff of life. 

Second is the invitation to “learn.” In Judaism, rabbis often shared their wisdom with their followers. Formation of others was accomplished by teaching, modeling life built upon the teaching, and asking followers to do the same under the supervision of the instructor. This method of learning is more effective than instruction alone. During a vacation in Mexico my wife and I enrolled in a cooking class. The chef introduced the ingredients required for a particular Mexican dish, the kitchen instruments that would be required in the preparation, and then prepared the dish under our watch. Then the chef turned to us and asked that we now repeat what we saw. What was most satisfying is that Grace and I then enjoyed a lunch that we had prepared. Jesus says right here in Mark’s Gospel, “I will show you how.”        

It is then that these words reveal their “strangest secret” – a phrase I have borrowed from Earl Nightingale. The cooking class Grace and I took in Mexico was, without apology, for us. After all, we were on vacation. Yet, here Jesus identifies that our instruction, our formation, is for one purpose: the welfare of other people: “I will show you how to fish for people.” I call this the “strangest secret” because what remains unnoticed by many is that discipleship isn’t really about us. It is about others. Jesus is asking us to join him on the great adventure of populating God’s Kingdom with people who have lost their way in life. The Old Testament prophet Jeremiah writes about God calling people to “catch” others in God’s net that they also may know God. A life lived for others is the secret of a life full of meaning.

Joy,