Massacre in Orlando

I am deeply distressed about the massacre of fellow humans in Orlando, Florida on June 12. The fact that the lives of innocent people were gunned down simply for being gay is horrifying.

I find myself in deep mourning.

I mourn the loss of life. I mourn the bitter grieving that families and friends have been thrust into.

I mourn that hatred could so control an individual.

I mourn a society that can foster such discrimination.

All of Canadian society should be weeping.  It is a sad event for the human family. 

But I also find myself weeping for my own people in particular - my family of faith.

I mourn the hateful discrimination of the LGBTQ community in our own families’ experience – and how this massacre reminds them of this.

I mourn the increased terror some of our youth will experience – already too terrified to acknowledge their sexual orientation. 

I mourn the way God will be misrepresented. No one should feel placed outside of God’s mercy and passionate love.

I don't want fear and misunderstanding to begin with feelings of hostility. God is not honoured in violence. Righteousness is not portrayed through violence.

I pray for something different. I pray that my family of faith will be something different. This is my hope.

But today I am in mourning.

There is reason to weep whenever hatred is given expression.

Is God abandoning the church?

I have been having some disturbing thoughts lately: thoughts that have made me feel uncomfortable. I have been struggling with the notion that maybe God has abandoned the church. Let me explain.

During the Christendom era the church saw itself as invincible. Entire families attended weekly service together. Our congregations thrived. Our institutions grew. Our influence was obvious. We even had the luxury of competing against ourselves. When seen as the place of moral authority within society, the church began to consider its activity as the sum of God's activity.

But success has its price. Influence deadens the hearing so that the still quiet voices are no longer distinguishable. Power decreases sensitivity so that the frail and disadvantaged are unintentionally overlooked. When that happens, the church subtly looses the character of God.

The current thinking of the church represents a posture of unnecessary fear.  In our effort to understand and engage the post-Christendom context, we still consider the activity of the church as the primary activity of God. When society rejects the influence of the church our faith is shaken; we may we feel that God is vulnerable and fragile. We feel plagued with guilt for letting God down. Have we have inappropriately taken the role of God? Do we have self imposed expectations that perhaps never ordained by God?

To be sure, God longs to bring people into the community of the church. However to limit our understanding of God to the context of the church is to constrain God to human thought and ability. It might just be that God is needing to shed the constraints of the church in order to more fully be expressed. This would be disconcerting for the church but it need not paralyze it with fear. In fact when we acknowledge that God's activity is beyond us, beyond our ability to fully understand, our concept of God is enlarged and our faith becomes enriched. If we need to be able to understand what God is doing then it limits God to what we are able to understand, comprehend, and accept.

It is not easy to admit that we don't have the answer. It is not easy to acknowledge that we do not understand what God is up to. But maybe if we let go of our demand to understand all the complexities of God’s ways we might begin to see the overwhelming evidence of God at work.

If that is so, then God has not abandoned the church to reject it.  God has abandoned the constraints of the church so that we can find God all over again.

My, what a merciful God we serve!!

The Mystery of Trust: An Advent reflection

In times of uncertainty people want visionary leaders. But what if God's good plan is a period of sustained uncertainty?

This Advent season’s theme from Mennonite Church Canada/USA is “O that you would reveal your mystery.” This theme drips with a longing to know God’s mind. Human trust comes much more easily when we have certain knowledge.

But there is an element of trust that is only learned in the midst of confusion. Following a vision requires trust in the form of courage. But remaining calm while facing the unknown requires trust in the form of quiet confidence.

I have felt the impatient pain of fear. I have felt the anxious pain of uncertainty. And I’ve experienced the terror of confusion, of questioning the possibility that what I once believed to be wrong may not be wrong after all. Trusting in God is not easy. It demands we find ways to feel comfortable with mystery; acknowledgement that God knows more than we are able to comprehend. Our safety is not in knowing right and wrong. Our safety is in trusting the One who does.

I am not afraid of making a mistake. I am not so proud as to think that God's redemptive plan and activity will be immobilized by my mess-up.

God can direct error that is rooted in love for God and neighbour. God can convert our mistakes and wrong decisions into life giving opportunities. But rejecting God’s possibilities is cemented in judgement that offers few options other than destructive crumbling.

I want to help create an environment that gives the Spirit of God the most ease of movement. So where does this lead us?

I cannot imagine that which only God sees. But I can surrender to God's vision.

Climate Justice: Recognizing our responsibility as global neighbours

Foreword: On October 25, 2011, Willard was invited to address a breakfast meeting of Members of Parliament and Senators in Ottawa, Canada, on the topic of climate justice. Many responded positively to Willard's address, including Senator Grant Mitchell, who wrote, "Thanks for this. It is exceptionally good. And thanks for your leadership and inspiration on this important issue." Many others have asked for Willard's address to be made available. Here it is.  It has also been translated into French and circulated to all Members of Parliament and all Senators. - posted by Dan Dyck, on behalf of Willard Metzger.

Climate change debates are quickly becoming unnecessary and aristocratic exercises. As debates continue, International aid organizations are necessarily busy responding to increasing climate disasters. Simply put, whether individuals believe that climate change is human induced or not, the facts remain that sea levels are rising, deserts are expanding, violent storms are becoming stronger and more frequent, and that the poor, especially children, are paying the highest price. Faith based relief organizations like World Vision and Mennonite Central Committee see the devastating reality of climate change every day.

A report by World Vision Australia in May 2009 concluded, reluctantly, that in its own right and in its capacity to exacerbate all other challenges, climate change constitutes one of the greatest threats ever faced by the poor. Climate change is occurring at a speed and on a scale that will affect not tens of millions of people, but billions, many of them the poorest people in the world.

Developing nations are at greatest risk from climate change. Climate change and global poverty reinforce each other: climate change makes it harder for poor communities to grow crops, access water, food and shelter, and avoid conflict.

According to Sir John Holmes, UN’s emergency relief chief, the number of disasters has doubled from around 200 to over 400 per year over the past two decades, with nine out of every ten being climate related. Such events are no longer considered abnormal but reflect “the new normal”. In 1950 there were 50 natural disasters in South East Asia alone. In 2006 there were 250. By 2009, hydro-meteorological events represented 46% of all operations supported by the Red Cross Disaster Relief and Emergency Fund. In 2010 that has risen to 57%.

These statistics are pointing to a grim reality. World Vision has concluded that climate change has the potential to undo the last 50 years of work that international humanitarian organisations have helped to achieve.

Forests are disappearing at unprecedented rates globally, displacing indigenous peoples from their native homes and uprooting their livelihoods. The collapse of fisheries around the world threatens to exacerbate hunger and poverty among poor coastal communities throughout the developing world. Currently, more than 1 billion people lack access to safe water and 2.6 billion people lack access to proper sanitation. Lack of safe water, sanitation, and adequate hygiene contribute to the leading killers of children under 5, including diarrhoea, pneumonia, neonatal disorders, and under nutrition (see here).

According to a report by Mennonite Central Committee, about 50 years ago a farmer in Kenya could expect to produce 25 bags of maize from one hectare—each bag weighing 90 kilograms. With the current climate change effects of rising temperatures, unreliable rainfall, soil erosion and droughts, today a farmer is lucky to get even five bags per hectare.

It is those who are already experiencing poverty, live in vulnerable settings and have limited access to resources to help them cope with increased disasters, that are most at risk of increased drought and other extreme events such as floods, hurricanes and cyclones.

Bruce Guenther, who works with Mennonite Central Committee’s food and disaster program concluded by identifying these dynamics as an equity issue, "Those who are the least responsible for the [climate] crisis are most affected."

Although climate change will disproportionately impact the poor, the impact will affect us all. Just as we are becoming aware of the interconnectedness of our global economies, so too are we realizing the “globalized” nature of our environment. Therefore any nation’s failure to significantly reduce greenhouse gases will have severe implications for us all.

This is especially evident as we look at Asia with its massive coastal capitals, including Manila in the Philippines, Jakarta in Indonesia, and Dhaka in Bangladesh. A one-metre rise in sea level would inundate 800,000 sq km of land in Asia displacing more than 100 million people. In Vietnam alone 11% of the population would be displaced.

If climate change is not taken seriously enough the world will be forced to cope with mass migrations of millions and most likely the political and social upheaval associated with poverty and displacement.

Whether we acknowledge it or not, the Creator has arranged the world in such a way that we must recognize our responsibility as global neighbours. The call of living out love through action is central to the identities of faith based organizations. They have helped remind us that as privileged people who witness the great suffering that our lifestyles of consumption have caused we have a particular responsibility to express God’s love to those impacted by climate change. Faith based organizations have recognized that serving God by caring for creation and each other is a moral obligation.

Whether the developed world takes responsibility for the effect of climate change or not, we have no other option but to take responsibility for our consumption patterns. With the increasing strain on natural resources, everyone must accept responsibility for individual and corporate consumption practices. The globe is able to provide enough food, water and clean air for all its’ inhabitants. For any people group, faith community, religious structure, political power, or geographical entity to sanction the use of more than its fair share becomes a moral and ethical failure. To ignore such a reality of disparity is a moral and ethical violation. In an interconnected global community, injustice for one becomes injustice for all. It is the health of the globe itself that will assess our compliance to this shared moral obligation.

It is easy to fall into despondency, despair and cynicism when responding to climate change. This is understandable, but it is also, in a sense, the easy option. Many people go straight from denial to despair, and interestingly, both positions lead to apathy, where little is demanded of us. Denial says nothing needs to be done. Despair says nothing can be done. But between denial and despair there is hope.

As people of faith, and faith based organizations, we must choose to hope. Denial is no longer intellectually defensible, and things are too dire for despair. We must choose to hope, because when we hope we look for solutions. When we hope, we don’t give up. When we hope, we choose to believe that a different path is possible and we start to explore that path.

Cooperation between religious and political entities can contribute to the some necessary correction. Together we can help develop an environment of hope by fostering a posture of gratitude. As global inhabitants we have taken the earth for granted. We have assumed that it will always be there and that it will always be able to produce that which is needed to sustain us. However, reckless abandonment of our responsibility to care for the earth has put the health of the earth in great risk. A renewed posture of gratitude for the earth will generate a sense of responsibility for its health. If it is true that “we exploit what we value but we defend what we love," then what better way to generate a renewed love for the earth than by strengthening a sense of gratitude for the earth.

Governments and faith organizations can cooperate in increasing public awareness. We can cooperate in educating the public to our global responsibilities. We can celebrate and reward the many greening and environmental sustainable initiatives of groups and individuals. Together, as a moral imperative to care for the poor and disadvantaged, we can work to mainstream concern for our environment and responsibility for individual consumption practices.

Can we increase the marketing and encouragement of green solutions? Can we remove economic barriers from the development of sustainable options for transportation and agricultural practices and foster commitment to their success?

People are quicker to turn away from negative messaging. So can we better fast track an embrace of responsibility by making environmental concern a positive and celebrative response? This is not to deny the dire need we are in. Rather it is to consider the need for response so great, that we must make it as palatable as possible.

We know we can solve this problem. Our pollution, excessive consumerism and lethargy all play a role in this crisis and we will have to take courageous looks at our behaviour if we are to seriously change anything. But through concerted effort, we can provide an active role in making this earth a more hospitable place where current and coming generations of children can thrive and experience life in all its fullness. I pray we will all embrace the will to make it so.

Thank-you.

The opportunity to address Canadian government leaders was enabled by the Interfaith Council on Climate Change and the Canadian Council of Churches. You can view documents related to the interfaith climate justice event here.

An Anxious God?

I was traveling with a pastor and preparing to board a Saturday afternoon flight. Due to unexpected weather, the flight was delayed considerably putting into jeopardy a connecting flight later in the evening. In negotiating potential alternate routes, the pastor became increasingly agitated, finally blurting out; “I am the pastor. I have to be back to preach on Sunday morning!”

I remember thinking at the time how exaggerated the statement felt. I chuckled to myself thinking, “Surely the congregation will not disintegrate if you fail to make it back in time for the sermon.” But it was an uncomfortable humour. I could well imagine myself in this frantic activity feeling equally indispensable for some planned engagement.

There are a lot of things that can create anxiety. As I dialogue with people across Canada, I become aware of many events/concerns/frustrations that make people nervous. Anxiety is a common experience. Life rarely unfolds as anticipated and often is experienced as unimagined.

For many people such uncertainty can be unnerving and unsettling. People of faith, however, have a different approach to anxiety.

To be sure, Jesus assured his followers that there would be many things that could produce anxiety for all who follow him (Matt. 10). The Apostle Paul produced a list of anxiety producing experiences, everything from shipwreck to spiritual concern for the church (2 Cor. 11:23-29). Yet both Jesus and Paul point to the character of God in dis-empowering anxiety (Matt. 6:25-34; 2 Cor. 1:8-11).

The church will often be in an environment of anxiety. But being in the context of anxiety does not necessitate being controlled by anxiety. The character of God creates the possibility for the People of God to maintain a posture of confidence while remaining in the context of uncertainty. As People of faith we have confidence in God’s wisdom and strength not ours.

Whenever I am tempted towards anxiety I try and imagine God’s response to the situation. Because I find it difficult to imagine God in a frantic and nervous rush of panic, I feel it inappropriate to accept such a posture for myself as well.

In the midst of turmoil and tension, there is nothing better than to be reminded that if we do not serve an anxious God, we should not portray an anxious God.