Books by Dale Harris

Books by Dale Harris
A Feast of Epiphanies

Though I Walk, A Novel

Daytime Moons and Other Celestial Anomalies, a book of poems

Second Wind

Second Wind
An album of songs both old and new. Recorded in 2021, a year of major transition for me, these songs explore the many vicissitudes of the spiritual life,. It's about the mountaintop moments and the Holy Saturday sunrises, the doors He opens that no one can close, and those doors He's closed that will never open again. You can click the image above to give it a listen.

The Song Became a Child

The Song Became a Child
A collection of Christmas songs I wrote and recorded during the early days of the pandemic lockdown in the spring of 2020. Click the image to listen.

There's a Trick of the Light I'm Learning to Do

This is a collection of songs I wrote and recorded in January - March, 2020 while on sabbatical from ministry. They each deal with a different aspect or expression of the Gospel. Click on the image above to listen.

Three Hands Clapping

This is my latest recording project (released May 27, 2019). It is a double album of 22 songs, which very roughly track the story of my life... a sort of musical autobiography, so to speak. Click the album image to listen.

Ghost Notes

Ghost Notes
A collections of original songs I wrote in 2015, and recorded with the FreeWay Musical Collective. Click the album image to listen.

inversions

Recorded in 2014, these songs are sort of a chronicle of my journey through a pastoral burn-out last winter. They deal with themes of mental-health, spiritual burn-out and depression, but also with the inexorable presence of God in the midst of darkness. Click the album art to download.

soundings

soundings
click image to download
"soundings" is a collection of songs I recorded in September/October of 2013. Dealing with themes of hope, ache, trust and spiritual loss, the songs on this album express various facets of my journey with God.

bridges

bridges
Click to download.
"Bridges" is a collection of original songs I wrote in the summer of 2011, during a soul-searching trip I took out to Alberta; a sort of long twilight in the dark night of the soul. I share it here in hopes these musical reflections on my own spiritual journey might be an encouragement to others: the sun does rise, blood-red but beautiful.

echoes

echoes
Prayers, poems and songs (2005-2009). Click to download
"echoes" is a collection of songs I wrote during my time studying at Briercrest Seminary (2004-2009). It's called "echoes" partly because these songs are "echoes" of times spent with God from my songwriting past, but also because there are musical "echoes" of hymns, songs or poems sprinkled throughout the album. Listen closely and you'll hear them.

Accidentals

This collection of mostly blues/rock/folk inspired songs was recorded in the spring and summer of 2015. I call it "accidentals" because all of the songs on this project were tunes I have had kicking around in my notebooks for many years but had never found a "home" for on previous albums. You can click the image to download the whole album.

Random Reads

Surprised by Joy, a song


I went looking in the strangest of places
In fleeting dreams and the thrill of the chase
And just when I thought I had glimsped your face
You vanished away without a trace
And I went looking in the strangest of thrills
At breakneck speeds with no time to kill
But the goblet got drained and it never got filled
Cause the higher I climbed the harder I fell

But in the scent of Russian olive breeze
The Holy Spirit brings me to my knees
I found you in the rain on a windowsill
A cross-shaped shadow on a holy hill

Cause you were alwyas there 
In the corner of my eyes
But somehow you know 
I didn't recognize it
You have so many mysteries 
That you use to disguiese it
In the sparkle of a baby's smile
In the spark when lovers reconcile
He had no clue this little boy
That all the while he was kissing the face of joy!
Of Joy!He had no clue this little boy
That all the while he was kissing the face of joy!

And I went looking for the strangest of fun
For something new somewhere under the sun
And just when I thought my searching was done
I looked for you there and discovered you gone

But in a scent of Russian olive breeze
The Holy Spirit brings me to my knees
I found you in the rain on a windowsill
A cross-shaped shadow on a holy hill

Cause you were alwyas there 
In the corner of my eyes
But somehow you know 
I didn't recognize it
You have so many mysteries 
That you use to disguiese it
In the sparkle of a baby's smile
In the spark when lovers reconcile
He had no clue this little boy
That all the while he was kissing the face of joy!
Of Joy!He had no clue this little boy
That all the while he was kissing the face of joy!

Joyful, Joyful we adore thee
God of mercy Lord of Love
Hearts unfold like flowers before thee
Opening to the Sun above!

Cause you were alwyas there 
In the corner of my eyes
But somehow you know 
I didn't recognize it
You have so many mysteries 
That you use to disguiese it
In the sparkle of a baby's smile
In the spark when lovers reconcile
He had no clue this little boy
That all the while he was kissing the face of joy!
Of Joy!He had no clue this little boy
That all the while he was kissing the face of joy!

Walking through Covid with the Book of Joel (Part VIII): 2020 Vision

Feast of Fools, a song


Calling all you sinners 
To this Feast of Fools
Where the tables all get turned 
And we're breaking all the rules
So put your best dress on
And come and be made new
When the master breaks the bread
And pours the wine

At the Feast of Fools
Where the king waits on the guests
The Feast of Fools
Where the greatest are the least
The Feast of Fools
Where the last become the best
And the broken are the blessed
At the feast, the Feast of Fools

Calling all you thirsty to 
Come and taste and see
The tables are all laid out 
With milk and honey
And all you have to pay to eat 
Is just your heart's poverty
When the Master breaks the bread
And pours the wine

At the Feast of Fools
Where the king waits on the guests
The Feast of Fools
Where the greatest are the least
The Feast of Fools
Where the last become the best
And the broken are the blessed
At the feast, the Feast of Fools

Calling all you vagabonds
To come and have a seat
The table's overflowing 
With good things to eat
And all it takes to be here
Is to let him wash your feet
When the Master breaks the bread
And pours the wine

At the Feast of Fools
Where the king waits on the guests
The Feast of Fools
Where the greatest are the least
The Feast of Fools
Where the last become the best
And the broken are the blessed
At the feast...
Where the king waits on the guests
The Feast of Fools
Where the greatest are the least
The Feast of Fools
Where the last become the best
And the broken are the blessed
At the Feast of Fools


Walking Through Covid with the Book of Joel (VII): O, Canada

Rainbow Round Your Throne, a song

Will pink be a colour in the rainbow round your throne?
Will indigo and pastel blue?
Will every perfect colour that ever you imagined
Render their praise to you?

Will we radiate a billion brilliant colours
No eye has seen, no man has known
Will we scintillate, will we shimmer will we shine?
Just glimmers in the rainbow around your throne?

Around your throne, around your throne,
We're glimmers in the rainbow round your throne
Around your throne, around your throne,
We're glimmers in the rainbow round your throne

Will pearl be a jewel in the crowns laid at your feet
Will amethyst and garnet too?
Will all the priceless bneauty that ever you imagined
Glitter to adorn you?

Will we radiate a billion brilliant colours
No eye has seen, no man has known
Will we scintillate, will we shimmer will we shine?
Just glimmers in the rainbow around your throne?

Around your throne, around your throne,
We're glimmers in the rainbow round your throne
Around your throne, around your throne,
We're glimmers in the rainbow round your throne

Will sleepless nights 
Of wondering what the future's gonna bring
Will every heart's desire
For things to work out right
Will all the times we wondered
Who are you and who am I
Become the light 
That we see in your light?

Around your throne, around your throne,
We're glimmers in the rainbow round your throne
Around your throne, around your throne,
We're glimmers in the rainbow round your throne

Around your throne, around your throne,
We're glimmers in the rainbow round your throne
Around your throne, around your throne,
We're glimmers in the rainbow round your throne

Walking Through Covid with the Book of Joel (Part VI): Poured Out

Healing Hands, a song


There are scars on my hands 
That I got from loving you
From holding things I shouldn't have
And touching what was better left alone
And the fingers don't hold quite as tight 
As once they used to do
Still there's iron in the sinews 
And a fire burning somewhere in the bones

But if you could take this wounded clay
Into your healing hands
And fold these tired fingers in your own
And press these bleeding palms
Against the wounds of the cross
And hold them there until they understand
How every fist raised for justice
Every tear wiped away
Every time they reached for heaven
You were making them into your healing hands

There is blood on my hands
That I had when I found you
From hurting when I shouldn't have
And doing things I know I didn't mean
And there's dirt in the fingerprints
From things I can't undo
But the cup of your palm
Is a fountain of blood to wash them clean

But if you could take this wounded clay
Into your healing hands
And fold these tired fingers in your own
And press these bleeding palms
Against the wounds of the cross
And hold them there until they understand
How every fist raised for justice
Every tear wiped away
Every time they reached for heaven
You were making them into your healing hands

So if you could take this wounded clay
Into your healing hands
And fold these tired fingers in your own
And press these bleeding palms
Against the wounds of the cross
And hold them there until they understand
How every fist raised for justice
Every tear wiped away
Every time they reached for heaven
You were making them into your healing hands
You were making them into your healing hands
You were making them into your healing hands

Walking Through Covid with the Book of Joel (Part V): All Manner of Thing

Take Me to the Mountaintop, a song


I know you've been climbing
It feels like for years
And it still feels there's miles left to go
But you won't always be here
In the valley of tears
One day all the rainclouds will be 
Swirling far below

But if we didn't have the valleys
Then you know we'd never have the mountaintops
And you can't reach the mountaintop
Except that you gotta climb
And the God in the valley is the same
As the God on the mountaintop
And the same Lord shines in the shadows 
As he does in the light

St. Peter won't you take me
To the mountaintop
With Moses and Elijah standing there
And the shadows of the valley
They won't feel so dark
When his transfigured light is shining everywhere

But if we didn't have the valleys
Then you know we'd never have the mountaintops
And you can't reach the mountaintop
Except that you gotta climb
And the God in the valley is the same
As the God on the mountaintop
And the same Lord shines in the shadows 
As he does in the light

It's Friday, but you know that Sunday's coming
It's Friday but Sunday's on the way
It's Friday but you know that Sunday's coming
Just keep climbing through your Holy Saturday

And if we didn't have the valleys
Then you know we'd never have the mountaintops
And you can't reach the mountaintop
Except that you gotta climb
And the God in the valley is the same
As the God on the mountaintop
And the same Lord shines in the shadows 
As he does in the light

Walking through Covid with the Book of Joel (Part IV): Torn Up Inside

Blind Dog, a song

This is a song I wrote last year about our beloved family dog Trixie.


Blind dog, the things that you've seen, 
O the things that's you've seen, blind dog
And where have you been, blind dog?
The dreams that you'll dream,
O the dreams that you'll dream, blind dog
Of things yet to be, blind dog
You watched over the heartache and pain
You watched until it was joy again, blind dog

And nobody knew the day you chose us
And nobody knew the day  we called yo by name
How many new tricks you'd show us
How none of us would ever be the same, blind dog

Blind dog, the things that you've seen, 
O the things that's you've seen, blind dog
And where have you been, blind dog?
The dreams that you'll dream,
O the dreams that you'll dream, blind dog
Of things yet to be, blind dog
You watched over the heartache and pain
You watched until it was joy again, blind dog

And one day you'll run with the wolves
And one day you, too, will lie down with the lambs
One day you'll play with the master
Jumping up to kiss his Holy Hands, blind dog

And I don't know if he gave you to us or us to you
But I'm glad we had you as a friend
And maybe you'll be there the day he makes creation new
To greet us at our journey's end
And I don't know if he gave you to us or us to you
But I'm glad we had you as a friend
And maybe you'll be there the day he makes creation new
To greet us at our journey's end!

Blind dog, the things that you've seen, 
O the things that's you've seen, blind dog
And where have you been, blind dog?
The dreams that you'll dream,
O the dreams that you'll dream, blind dog
Of things yet to be, blind dog
You watched over the heartache and pain
You watched until it was joy again, blind dog


I Thought You'd Never Ask (Part IV): What About Israel?

I share this post in my on-going series about the "questions no one told me I'd get asked in ministry" with a bit of trepidation. I have come across enough dispensationalist, fundamentalist, and/or literalist theologies to know that discussions of the role of national Israel in the economy of God's salvation can generate all kinds of heat with very little light. On top of that, there is the historic Church's very real legacy of anti-Semitism, which ought to temper everything we say on the matter with a great deal of humility and sensitivity. Before a Christian says anything else, I think, he or she needs to offer a very clear repudiation of anti-Semitism, as the affront to the Gospel that it is. Finally, of course, there are the ongoing and seemingly intractable political tensions in the Middle East-- raw nerves that any discussion of this issue will inevitably touch on. So I don't post this one lightly.  But it is a question I get asked relatively often in ministry-- what about Israel?--and it's not one I ever studied directly in seminary, so certainly it fits the bill for this series. In the interest of full disclosure, I should say that I am a thoroughly-convinced amillenialist in my eschatology, a preterist in my understanding of the Book of Revelation, and a non-dispensationalist in my reading of Old Testament Prophecy. If any of those statements caused you to put up your dukes, you may wish to pass on reading this post and save yourself the frustration it's likely to cause.

That said, almost 5 years ago I received an email from a colleague of mine whom we'll call "Pastor Bill."  Bill had a person in his church who was loudly and regularly criticizing him because he did not post "Pray for Israel" prompters in his bulletin, or publicly endorse ministries that did. He was wondering if I had any thoughts on the issue.  For better or worse, this is the email I sent him in reply.

Thanks for the email, Bill. Yes, things are going very well for me these days.

So.... the question of Israel.  Yes, that's a tricky one. I'll give you some raw unedited thoughts and feel free to do with them what you will.

1.  It is very problematic to draw a correlation between ancient Israel, as the people of God, and the modern day Israeli state.  Theologically this is so because Jesus has "redrawn the boundaries" of what the "nation" of Israel is.  This is why there is no talk in the New Testament about "land" as one of the blessings of Abraham, but only the promise that through Abraham all the nations of the earth will be blessed.  Yes, "ethnic Israel" is the chosen people of God, but this is not the same as saying that "the modern Israeli state" is God's chosen "nation." There's no such thing as a chosen nation. Distinguishing between "ethnic" and "national" Israel may be helpful as you process this with your folks.  Yes: pray for/care about/witness to Jewish friends and neighbours, yes pray for "the Jewish People," or even for "Israelis."  But don't confuse that with praying for the modern day nation of Israel.

2. Yes it's true that a lot of the "pray for Israel" stuff I've seen flows out of American right-wing sentiment, and so like you I always try to distance myself from the concept.  Also, like you, I think that when you blur the lines between "ancient Israel" as the chosen people in the OT, and the modern day Israeli state, you set yourself up to blindly accept anything that the nation wishes to do, and make it so that it's impossible to criticize any action of the nation, which is a problematic posture for a Christian to adopt towards any nation state.

3. Ancient Israel's own vocation was to be a people of prayer for the nations, so prayer for Israel should include prayer for all the nations, and singling Israel out as a special focus of prayer seems to contradict Israel's own mandate.  This was Jesus' motive for clearing of the Temple, that First Century Israel had exchanged its vocation as a people of prayer for the nations, and had become, instead, consumed with its own nationalistic agenda.  Do we fall into the same trap when we get caught up in the "nationalistic agenda" of modern day Israel?

4.  To pray for the nation of Israel as though that were somehow fulfilling Psalm 122:6 (which is the verse that's usually referenced in these discussions), is to fundamentally misunderstand what Jesus meant when he said "The Kingdom of God is at hand."  Jesus' proclamation of the Kingdom was heard by his Jewish contemporaries as a ratification of their nationalistic agenda (i.e. that God was going to establish them as their own independent nation).  This is why the celebrated him on Palm Sunday, because they figured he had come to establish National Israel.  He didn't, because he hadn't.  What he came to do was to establish God's Kingdom around himself (and not a nation), so that Jews and Gentiles alike could belong to God as one single people (Eph 2:14), and membership in "Israel" would not depend on ethnic origin or national affiliation, but on faith in Jesus.  This is why Paul can say "Not all Israel is Israel" in Romans 9:6, and why he can talk about "the Israel of God" as though it were somehow distinct from national Israel, in Galatians 6:16.  Because membership in God's "new" or "true" Israel happens through Jesus, for Jew and Gentile alike.  This is why in Acts 1:6 the disciples ask if Jesus is "at this time" going to restore the kingdom to Israel (i.e. establish Israel as a nation state) and he redirects the question (1:7): don't worry about the national definition of what is or isn't Israel, instead worry about being my witness to all people groups, to the end of the earth (1:8).  

So here's my bottom line:

1.  Does God love Israel?  yes, of course!  

2.  Does God want us to love Israel?  yes, of course!  

3.  Should we want Jewish people to come to know Jesus as the Messiah?  Most definitely!

4.  Are the Jewish people still God's chosen people, with a special role in God's economy of salvation?  Yes! (Though what that looks like, now, in relation to the Gentiles, is a bit more complicated.  Read Romans 9, 10, and 11).

5.  Should we pray for the modern-day Israeli state?  Yes... in the way you would pray for any modern day nation, as a Christian. 

6. Should we "single out" the modern-day Israeli state as a special focus for prayer?  Only if there's a pastoral reason to do so in a specific local context (e.g. we pray for the Congo a lot in our church, because we have a lot of connections to Congo right now).   But not because you think that "national Israel" fulfills some special mandate in the economy of God's salvation.  I don't include "pray for Israel" in any prayer prompters at Corner Church, and except in some real specific contexts, I don't think I would; certainly not in a way that aligns my ministry with the American Evangelical Right that you identified in your email.

I don't know how much of that will be helpful to you, but those or my 2 cents worth :)

The City of Breath and Bone, a song


We've been walking down this road for many a mile
With every step we take our soles are getting thin
We may have stumbled off this trail once in a while
But when we did he always set us on our feet again

Cause somewhere there (where?) Up ahead
O, just around the final bend
The view is gonna take your breath away
When every falling tear is dry
And hurting hearts are on the mend
His glory is parading through the gates!

So come take my hand to the City of Breath and Bone
Where the blood nd the dust is at one with your soul
We'll follow him hard to the City of Breath and Bone
Where the leaves of a tree in a river of light make you whole

The path is winding and each step ha been a yearning
I know you're weary and your soul is getting faint
But just keep travelling through every twist and turning
Cause the road you're wandering makes sinners into saints

Cause somewhere there (where?) Up ahead
O, just around the final bend
The view is gonna take your breath away
When every falling tear is dry
And hurting hearts are on the mend
His glory is parading through the gates!

So come take my hand to the City of Breath and Bone
Where the blood nd the dust is at one with your soul
We'll follow him hard to the City of Breath and Bone
Where the leaves of a tree in a river of light make you whole

Through highways and byways and freeways and alleyways
You're wandering where angels have trod
You could loiter on the corner of easy street a thousand days
It can't compare to one day with our God

Through highways and byways and freeways and alleyways
You're wandering where angels have trod
You could loiter on the corner of easy street a thousand days
It can't compare to one day with our God

Cause somewhere there (where?) Up ahead
O, just around the final bend
The view is gonna take your breath away
When every falling tear is dry
And hurting hearts are on the mend
His glory is parading through the gates!

So come take my hand to the City of Breath and Bone
Where the blood nd the dust is at one with your soul
We'll follow him hard to the City of Breath and Bone
Where the leaves of a tree in a river of light!

O, come take my hand to the City of Breath and Bone
Where the blood nd the dust is at one with your soul
We'll follow him hard to the City of Breath and Bone
Where the leaves of a tree in a river of light make you whole

Walking through Covid with the Book of Joel (Part III): Judgement Call

Here's the next sermon in my series on the Book of Joel, which I preached at the Corner Church back in the spring.

I Thought You'd Never Ask (Part III): Do All Dogs Really Go To Heaven?

For my second post in this series on the "questions no one told me I'd get asked in ministry" I'm thinking of an email I received years ago from a person in our congregation (whom we'll call Joe) whose beloved pet (a cat whom we'll call Felix) had died and they were wondering if animals had souls, and if so, whether or not Felix would go to heaven. It's actually a question that has come up since then a couple of times, but Joe's email was so touching and transparent, that I still remember it. Here's the answer I offered in response.

Hi Joe,

Pets play a really important part in our well being, and I understand about how attached one can get... and how hard it is to say good-bye. Often when we lose a pet it can trigger emotions about other, larger and more painful losses we've gone through. I'll be praying for you through this difficult challenge. 

Your email raises some really big questions, and I don't really know how qualified I am to answer them, but I will suggest a few things. 

I don't think that God would kill an animal as a sort of punishment for human sin. It is true that the creation on the whole is "out of whack" because of human sin generally, and it is true that death came into the world through sin, but I take this in a more general way of explaining why we live in a world where death is, and why it's so painful and hard to deal with. The connection that animals have with God, their Creator, is hard to understand, I think, and the Bible doesn't say much about it. But there are three things that you may find helpful: 

1. In Psalms 104 it talks about God sending his Spirit and all the creatures are made, and then when he chooses to take away his Spirit they die, and I take this to mean that the specific life-cycles and times and days for the animals are in God's hand: he gives them life and and takes it back according to his own wisdom. 

2. In Matthew 6 it talks about God taking care of the birds of the air, and in Matthew 10 it says that not one of the sparrows falls to the ground without God lovingly watching over it, which I take to mean that God has his loving eye on all the animals throughout their life-cycle. 

3. Lastly, Psalm 145:9 says that the Lord has compassion on everything he has made (including, as I take it, little Felix). I take all of this together to mean that in birth and life and death, all of the animals are held in their Creator's loving hand. 

As for the idea of animals having a soul, that one's a difficult question, too. Here's how I'd explain it (you can let me know if it's helpful): When God created the animals in the beginning, Genesis 1 says that he made them as "living creatures." The phrase in Hebrew is nephesh chay, and it refers specifically to the idea of "breathing"-- creatures with the breath of life (See Genesis 1:30). Then in Genesis 2, when it describes God making human beings, it uses the same term for us, nephesh chay. We were made "living creatures"-- creatures with the breath of life. There is, in other words, a connection, or a sort of "kinship" between human beings and the animals-- we both share in common the fact that God brought us to life with his "breath"-- his nephesh. Sometimes people use the word "spirit" for this, but I'll just call it your "breathing-ness"-- the fact that you're a living, breathing creature. You shared that in common with Felix-- he too was brought to life by God's breath of Life. 

The idea of a soul specifically is more of a modern concept (or at least, a Greek Philosophical concept). In the Bible, the distinction it makes between humans and animals is not that one has a soul and the other doesn't, it's that humans were made "In the Image of God" and animals aren't. What makes you different from Felix is that God created you in his image, with a special call to "image" or "reflect" his love, life and grace to the rest of the creation. To the extent that the "Image of God" is your true self-- who you were made to be and what humans were created for-- you might call it your "soul," but I don't find that very helpful. I would think about it more as "the true Joe" that Jesus (who is the full Image of God) is bringing to light as he works on your life through his Spirit. Animals were not made in the Image of God, humans were. The idea of the Image of God is a very complex thing, and has a whole bunch of implications, but one of the things it means is that we are supposed to care for, nurture and tend to the rest of the creation (like your cat, for instance) on God's behalf. In other words: the reason you loved Felix so much is because you were made in the Image of God, and the care and tenderness you showed him was part of the Image of God coming out in you.... 

This brings me to the idea of "where do animals go when they die"? 

I don't know. There is a mystery here, but I'll tell you what I told my kids when they asked me that after their hamster died: 

1. God loves all his creatures and he promised he'd be loving to them all; 

2. all of the things we love about our pets-- the sense of peace and comfort they bring, the friendship and warmth, and so on-- those things actually point us to God, who is the ultimate source of peace and comfort and friendship and warmth-- and when we get to heaven we will have all those things fully and completely in him; and 

3. God promised to make "New Creation"-- that is, to heal and transform and make-new everything in this heaven and earth and make it into a new heaven and earth. We don't know much what that's gonna look like, but pretty much anytime it's mentioned in the Bible, there's animals in the picture: maybe not Felix specifically (who knows) but cats certainly. 

I hope these thoughts help, and I will be keeping you in prayer.

The Dragon, the Maiden, and the Baby Boy (a song)


I saw a strange sign 
Burning in the heavens on winter night
O tidings of comfort and joy!
When the world was dark and the 
Sky was a wash with pale moonlight
I saw a dragon, a maiden, and a baby boy
O a dragon, a maiden, and a baby boy

She was clothed with the sun and the moon
And the silver starlight
In her labor pains lifted up her cry
She gave birth to a heavenly child
That cold winter night
But the dragon lay in wait for her baby boy
O the dragon lay in wait for her baby boy

But, God rest ye, all ye merry Christian friends
Hear the heavens ringing out with joy
The earth resounds with praise that will never end
For the dragon was trampled by that baby boy

The dragon lashed with his tail and his teeth
To swallow the child
A third of the stars fell fromt he sky
The maiden fled through the
Darkness of the night off into the wild
And the angles came to rescue her baby boy
O the angels came to rescue her baby boy

Then I saw a war break out in the heavens
All across the night sky
The dragon come to kill and to destroy
And the host of heaven they came out to meet him
And they raised the battle cry
And they cast him down with the love of that baby boy
O they cast him down with the love of that baby boy

But, God rest ye, all ye merry Christian friends
Hear the heavens ringing out with joy
The earth resounds with praise that will never end
For the dragon is trampled by the baby boy

Now have come the salvation 
And the power of our God
The accuser of his children is cast down
We have triumphed over him
By the truth and the blood of a lamb
So rejoice you heavenlies, rejoice
For Messiah is that maiden's baby boy

Now the dragon still is seeking 
To devour the maiden in the wilderness
But she was given eagle's wings with which to fly
Cause the dragon is defeated 
But the battle still is raging
For hope and peace and the love of that baby boy

But, God rest ye, all ye merry Christian friends
Hear the heavens ringing out with joy
The earth resounds with praise that will never end
For the dragon was trampled by that baby boy
O the dragon is trampled by that baby boy
And the dragon will be trampled by that baby boy



Walking through Covid with the Book of Joel (Part 2): Good Grief

Here is the second sermon in the preaching series through the Book of Joel that I did at the Corner Church this spring. I'm still amazed at how beautifully this book speaks to such a modern crisis as the Covid pandemic has been, both pastorally and theologically. All Scripture is truly God-Breathed, this ancient prophetic book tucked away in the back corners of the Old Testament as much as any of it.

I Never Thought You'd Ask (Part II): What About Tattoos?

A while ago a question came up in the course of my ministry regarding the question of tattoos.  Is it "okay" for a Christian to get one? It wasn't a church-schism-level crisis by any means, but it was a hot enough button that some folks in my church asked me to address it pastorally.  As part of my on-going series on "the questions no one told me I'd get asked in ministry," I thought I'd post the text of what I prepared for that talk.  I hope you find it thought-provoking.

Some Pastoral Thoughts on Tattoos

A bunch of years ago, I was eating lunch by myself at a Tim Hortons.  I was just about to dig in, when 2 men approached my table.

“You must be a Christian” said one.  I wasn’t so quick at putting one and one together, so I said, “What makes you say that?”

“Well, we saw you pray before you ate.  You don’t see that much anymore.  Are you part of a church?”

I explained that I was a pastor, and their faces lit up.  I forget the name of the group that they belonged to, now, but they told me that they also went to church, and they asked about mine.

I told them I was Free Methodist.  And then waited for the usual question: “What’s Free Methodist,” they asked. 

I said: “Well, there was this Methodist minister back in the 1800s named B. T. Roberts, who sort of felt like the church had gotten off track with the Message of Jesus.  So he started calling the people back to holiness.  Eventually he ruffled too many feathers, so they kicked him out.  And that’s when he started the Free Methodist movement.”

Well.  When I said the word “holiness,” these two guys lit up even brighter.  I was starting to think I’d met two long lost brothers in arms.

“Oh. Our church is all about holiness, too,” they said.  “We feel that worldliness is killing Christianity.  God’s people need to get back to holiness.”  And I nodded.

And then he said, “Like, for instance, our women don’t wear pants.  Or cut their hair.”  And then he looked at me and said, “Do your women wear pants?”

And I didn’t know what to say.  I told this story to Dani later on, and she said: well: did you tell them you don’t own any women?

Which is a good point.  But the point I want to make in bringing this up, is that for these guys, whoever they were, one of the signs of whether or not you’re a holy Christian is whether or not the women in your community wear pants.

Now: let me make it clear that I completely disagree with that perspective.

But let me also say that if you wanted to: you could actually argue their point from the Bible. After all: doesn’t Deuteronomy 22:5 say, “A woman shall not wear anything that pertains to a man, nor should a man put on a woman’s garment, for all who do so are an abomination?”  

And doesn’t 1 Timothy 2:9-10 say “Women should dress modestly, with decency and propriety, not with braided hair, or gold and pearls” (incidentally, that would rule out wearing braids, too).

Certainly, for Paul, in his era, it was not considered modest for a women to wear something that exposed the shape of her legs.  In the Greco-Roman world, women generally wore an ankle-length dress called a stola, which they wore overtop of a tunic called a peplon, and sometimes they wore a mantle over top of that, something called a palla.

So it’s unlikely that any ancient writer in the ancient world would have thought that pants were respectable attire for a women.  

And yet, let me go on the record one more time, and say that I disagree with those two guys I met in the Tim Hortons: I don’t think holiness has anything to do with whether or not women wear pants, and I don’t think there’s anything wrong with women doing so in our culture. 

Maybe you’re thinking: I thought this was gonna be about tattoos….

And it is.  Because here’s the point: it is very difficult to make a case strictly from the Bible for how a person ought to look, or not look, without first acknowledging that how we look—what is considered acceptable, or respectable—is always conditioned by our culture.  

Is it okay to wear jewellery? 1 Peter says that our beauty should not come from outward adornment, such as elaborate hairstyles and the wearing of gold jewelry.

Is it okay to shave?  Leviticus 19:27 says that men must not trim the edges of their beards. 

Here’s the thing: you cannot apply any of these verses directly without recognizing that the Bible says these things because in the culture that the Bible was first written in, these things—braided hair, shaved faces, gold jewelry, wearing pants—they had a certain meaning in that culture.  

If we lived in a culture were only prostitutes wore clothing that exposed the shape of their legs—which was the case for the Greco-Roman world, incidentally—then you might have a case for forbidding pants in our culture, too.  

But we don’t, and so the way we apply the verse that says “dress modestly” has to relate, in some way, to what our culture understands as modest.  

So let me finally ask it: is it okay for Christians to have tattoos?  

The answer is: it depends.  What do tattoos mean in our culture, and do they mean something that is contrary to the Way of Jesus?

They did mean something that was contrary to the Way of Jesus, in ancient Israel.

This is why the one place—the only place—in the Bible where it mentions tattoos, it says we should not get them.  

Leviticus 19:28 says, “Do not cut your bodies for the dead or put tattoo marks on yourselves. I am the Lord.”

Now that seems cut and dry.  But that’s why I did the long preamble: because it’s no more cut and dry than the question of whether or not it’s okay to wear pants.

And here’s the thing: I do not believe that Leviticus 19:28 applies to the modern-day practice of getting tattoos.  And I think if you try to use Leviticus 19:28 to build a case against getting tattoos, you are on very shaky ground.

Here are my reasons:

First: The phrase that we translate as “tattoo marks” in this verse is very rare.  This is the only occurrence of it that we have in the Hebrew Bible.  So it’s not even exactly clear what it’s describing.  It’s clear that it’s talking about putting some sort of a mark on your body, but this could be by tattooing, or it could even just mean painting your body in some way. 

But let’s assume our translation is accurate and it means permanent tattoos like what people get today.  That brings us to this: 

Second: The context seems to describe a specific kind of “tattooing practice.”  It says don’t do this “for the dead,” i.e. as a way of mourning the dead.  Many commentaries suggest that this is probably connected to some pagan mourning ritual, where you marked your body in some way to honor your dead loved ones.  So, if it is prohibiting tattoos, it’s not necessarily a general prohibition, but a specific cultural practice.  

(Think about it like this: If I said, we shouldn’t “sing Taylor Swift pop songs” in church (which we shouldn’t) am I prohibiting singing in church generally, or am I prohibiting singing specific kinds of songs?)

You see: here’s the reason that the Book of Leviticus prohibits the practice of getting tattoos for the dead: because in that culture, tattoos had a pagan association.  If people saw you wearing a tattoo, they’d think you worshipped Molech, maybe, or Ba’al, or they would think that worshiping Israel’s God was no different from how you worshipped them.  And because tattoos were associated with worshipping false gods, the book of Leviticus says don’t do it.

Do tattoos today have that same association?

I’d say in most settings, they don’t. 

 I could imagine a situation, maybe, where, let’s say there was an ex-biker, who was part of Hells Angels.  I don’t know.  And he got tattoos as a biker, to show his allegiance to the gang… right?  But then, let’s say he comes to Jesus and gets saved; and then later on, let’s say, he comes to me and He says, hey pastor should I now get a tattoo of Jesus to show I’m part of his gang now?  

I’d probably say, Hey Rocky, you left that life behind, you can’t honor Jesus in the way you used to honour the Hells Angels.  So don’t get a tattoo.

But outside of those kind of specific cases, do tattoos have the same spiritual connation to us as they did in the ancient world?

Before you answer, let me say this: Third: This verse comes in the Old Testament Law, as part of a long series of prohibited practices, including, but not limited to: wearing clothing with two different kinds of fibres woven together, or shaving your beards.  

And according to Galatians 5:3, if anyone tries to “justify themselves by keeping the law” they are now obligated to keep the entire law.

In other words, If I say, I’m a good Christian because I keep Leviticus 19, and don’t have tattoos, and you’re a bad Christian because you broke Leviticus 19 and got a tattoo …. anyone who does that is now immediately obligated to keep every rule in Leviticus, too: are you wearing a nylon/cotton blend?  Do you eat shellfish?  Do you shave your face?  Do you do any work (at all) on a Saturday?  

These are all equally prohibited by the same book that prohibits tattoos.  And if you’re gonna justify yourself by keeping one, you’ve gotta keep them all.

But this brings me to fourth:  The Old Testament Law—Leviticus, Numbers, Deuteronomy, the whole bit—has been fulfilled by the death and resurrection of Jesus Christ.  As Christians, we “keep Leviticus,” the whole of it, rules about tattoos included, not by following it, but by following Jesus.  And Jesus says, here’s the way you fulfill the Law: by putting your Faith in me, and then, from that faith, start Loving God with all your heart, and loving your neighbour as yourself.  

There’s a place in the New Testament where the Jewish Christians—Christians who had followed Leviticus all their lives, mind you—they were trying to figure out what to do with all these Gentile believers who were coming to Christ.  Should we require them to keep the Law?

That was the big question: should we tell them they can’t have tattoos (among other things).  

Anyone know what they said?

In Acts 15 it says they said: “Why should we try to test God by putting a yoke on their necks that we ourselves, as Jews weren’t even able to bear. No! It is through the grace of our Lord Jesus Christ that we are saved, just as they are.”

Did you catch that? We are not saved by keeping the Law (the bit about tattoos included).  We are saved by the grace of the Lord Jesus.  And, if we try to put the burden of the Law on other believers—especially believers coming to Jesus brand new—when we do that we are actually putting God to the test.  

To be clear: the principle that underlies Leviticus 19:28 still applies for Christians.  

The principle is: the way we worship our God should be distinct from the way non-Christians worship their gods.  There should be something about us that sets us apart.

But I believe very strongly that Jesus would say: listen: if you think the thing that’s gonna set you apart from non-Christians is whether or not you have tattoos, then you’re kind of missing the point.  The way I want you to be set apart (this is still Jesus speaking) the way I want you to be set apart is by excelling everyone else at being peacemakers, and extending love to the excluded, and generosity, and honesty, and sincerity. 

Heart-change stuff.  

Because you could go your whole life and never get a tattoo, and still be full of selfishness, arrogance, judgementalism, and whatnot on the inside.  Jesus called that being a white-washed tomb.  And he had no time for white washed tombs.

This actually brings me to the main thing I want to say about tattoos today: Just that Jesus wants us to excel at the heart-change stuff—you know: showing this neighbourhood his love, and peace, and generosity, and grace—he wants us to be so single-mindedly consumed with loving him and loving other people that we just don’t have time to sit around and debate something as superficial as tattoos.

And for the record: the New Testament is full of examples of churches that did not survive because the people in the church kept judging one another based on superficial measures of holiness, like tattoos, let’s say, instead of the real measures of holiness—our passion to walk by Faith in the Love of God and the Grace of the Lord Jesus Christ.

As an example: there’s a place in Galatians where Paul’s writing to a bunch of Christians who are debating circumcision.  Does a Christian male have to be circumcised?  It’s interesting, they were debating the propriety of putting a mark on your body, too, but in this case it’s a totally different kind of mark.

But the thing is, I mean: Leviticus says circumcise your males, right?  And a lot of Jews in the Galatian Church were circumcised, and none of the Gentiles were, right?  So, who’s holier than whom?  

Is it okay for a Christian not to be circumcised?  (We can’t imagine debating that, probably, but this question was tearing that church apart)

And here’s what Paul says (among other things):  Neither circumcision nor uncircumcision means anything, but what counts is being a New Creation.  The entire Law is summed up in a single command: ‘Love your neighbour as yourself.’  And then he says, “But watch out: if you guys keep biting each other, and devouring each other, you will destroy each other.”

I.e. If you get hung up on these superficial measures of holiness, you will destroy this church.  

Says Paul.

So: You ask me: As Pastor, what’s your opinion about tattoos?

I’d say: I’m completely indifferent to them; like Paul says about circumcision, I’d say, neither having a tattoo or not having a tattoo means anything.  What counts is being and becoming a New Creation.

And if you asked for more, I’d say: well: there is no biblical case you can make to say that tattoos are wrong.

There is no theological case you can make to say that tattoos are wrong.  

And there is a very strong biblical case to make against judging other believers for superficial things like circumcision… or tattoos… or what not.

Of course, if we lived in a culture where tattoos had the kind of connotation that they did in the ancient world, where they were associated with the pagan worship of pagan idols, I’d say don’t touch them with a 10-foot pole.  

But they don’t have that association in our culture.  

I’ve been asking around.  And it turns out that people get tattoos today for a 1001 reasons:  To express their individuality.  To mark a special moment in their lives.  To fit in with the group.  Conformity.  Vanity.  You name it.  

Not all of these are good.  But not all of them are bad, either.  And every Christian needs to go to God for themselves, in faith, and decide before God, in faith, whether their tattoo is a good idea or not.

I would love it if our church was the kind of church where we just expected each other to do that—to go to God with all of our decisions, big and small—if we trusted each other to do that—and then we devoted the bulk of our time to the New Creation stuff, the heart-change stuff, the mission that Jesus has us on, to show his unconditional love to this neighbourhood.


Walking Through Covid with the Book of Joel (Part 1): Awake!

Every year in the fall, I spend some time in prayerful reflection over the Scriptures, asking God for guidance and inspiration in putting together my preaching calendar for the coming year. Every pastor is different, of course, but my practice is to lay out the whole year at a time, so that I can be sure that the church is getting a balanced diet when it comes to the pulpit ministry. My preference is for verse-by-verse studies through specific books of the Bible, and I always make sure we do at least one from the Old Testament and one from the New Testament over the course of the year. No one's ever gonna accuse me of being a Marcionite.

One of the advantages to putting together a preaching calendar so far in advance, is that it prevents you from giving knee-jerk reactions to whatever issue happens to be most prominent in the news at any given time. If the next passage in the book of 1 Corinthians happens to be about eating food sacrificed to idols, then it must be that God wants us to talk today about food sacrificed to idols, regardless the 1001 issues that are vying for attention on our social media accounts, our newsfeeds, or our Google searches. It allows the Bible to set the agenda, in other words, not the CBC; and it allows the Bible to speak to world events on its terms, rather then letting world events dictate how we read the Bible.

All that to say I was truly amazed this year, when the Covid-19 Pandemic hit right as I was coming back from a three-month Sabbatical, and it "just so happened" that the first series I had planned was a verse-by-verse study through the Book of Joel. I put that phrase in scare-quotes just now because, I had no idea that the pandemic was coming, of course, but God surely did. And God must have known, too, how beautifully and directly a book like the Book of Joel-- of all the books of the Bible-- would speak to what was happening as the world went into shut down and everyone wondered what was coming next.  I was tempted at first to switch gears and preach a series that spoke directly to the pandemic, but as I started digging into the book of Joel, this ancient prophetic oracle about a time when all of Israel was shut down because of a locust plague, I realized that there was no better place for my preaching ministry to go, in responding to Covid, than to the Book of Joel.

Eight sermons later, we were still in the midst of the pandemic, but I was deeply encouraged to see how directly God's ancient, holy word, speaks to our modern, secular world. As we move into our sixth month of Covid, with no clear end in sight, I thought it might be worth revisiting that preaching series here on my blog. The handy thing about the lockdown is that we were doing entirely pre-recorded messages back then, which, though they were far more work to do than a simple sermon, resulted in a relatively-well-produced series of videos on the Book of Joel.

So over the next few weeks on my blog, I will be re-posting the sermon series that I preached back in the spring, walking through Covid with the Book of Joel.  I hope it will be an encouragement to you as we all continue to walk.

Here's the first sermon in the series:  Joel 1:1-12: Awake!


The Start is Near, a song



I hear rumors of war
And the moon has turned to blood
And the water's running red
With bitter worm wood

I feel hearts are growing cold
I see stars fall from the sky
Little children bought and sold
With moma's tears in their eyes

But child, don't fear, the start is near
Try to believe the start is near
Hold on to your hope, and don't you let go
O can't you see that the start is near
Cause if the horizon's burning
That's just the coming of the dawn

And turning how it turns
In the widening of the gyre
They say the falcon cannot hear
The voice of the falconer

And the centre cannot hold
And things fall apart
When the worst have grown so bold
And the best have lost all heart

But child, don't fear, the start is near
Try to believe the start is near
Hold on to your hope, and don't you let go
O can't you see that the start is near
Cause if the horizon's burning
That's just the coming of the dawn

So find some God-forsaken corner of this world
And you'll find him there
Apply some pressure to the bleeding
And just wait, for the start is near

But child, don't fear, the start is near
Try to believe the start is near
Hold on to your hope, and don't you let go
O can't you see that the start is near
Cause if the horizon's burning
That's just the coming of the dawn


I Thought You'd Never Ask (Part 1): A Theological Exploration of our Every-Day Questions About God

When I graduated from seminary 11 years ago, fresh off the presses with a Master’s of Divinity in my pocket and the dream to become a pastor shining brightly in my head, I had expected that the questions I’d been trained to answer would more or less line up with the actual questions I’d be asked in ministry.  I’m not talking here about the administrative problems any pastor has to figure out how to solve—how to make sure your church’s insurance is up-to-date, let’s say, or how to file your reports for your denomination. These were context-specific tasks that I knew I’d have to do and I expected to have to figure them out as I went along.  

I’m talking about the theological questions that arose in the course of my work shepherding the flock under my care, the spiritual issues and biblical quandaries that the people I pastored were wrestling with.  I attended Briercrest Seminary, a very good school that had done some careful thinking about how to equip their grads for “real life ministry,” and I believe that the masters degree I earned there, on the whole, gave me a well-stocked tool box for pastoral work. I even blogged about it early on in my ministry, in a blog post about the Top Ten Classes I’m Glad I Took in Seminary

That said, I’ve come across all sorts of theological issues in my work as a pastor that I never really saw coming. Few of these were especially deep or troubling, though a small handful were, both deep and troubling. Most were just theological queries that arose in the course of people’s everyday lives, however, and if I were taken aback by them, it was only because it never would have occurred to me to wonder about them myself. Many of them felt somewhat superficial to me at the time, and occasionally it was rather deflating, to want to engage with people over the eschatological significance of Jesus’s counter-intuitive Kingdom of God kerygma (for instance) and to be asked, instead, whether I thought our pets would be with us in heaven.

I would not be communicating well here if I came across as though I looked down in any way on these questions. Yes, it was sometimes deflating, but at the same time, some of the most theologically rich conversations I’ve had in my eleven plus years of ministry emerged out of efforts to tackle these seemingly hum-hum theological questions. Will our pets be with us in heaven? Well: that depends entirely on what you make of the eschatological significance of Jesus counter-intuitive Kingdom of God kerygma.  

So I have learned to embrace these kinds of questions—should I get a tattoo, Pastor Dale?—should we pray for Israel, Pastor Dale?—should we put up a Christmas Tree in the sanctuary, Pastor Dale? 

In their interesting book How to Think Theologically, Howard Stone and James Duke argue that everyone has an operative theology—even those who aren’t aware of it—even those who out-and-out deny the existence of God.  We all have tacit assumptions about who God is and what he’s like, and those assumptions shape our thinking and guide our actions in all kinds of subconscious ways.  I tend to agree with them; and I’ve learned that one of the ways to tune in to a person’s “operative theology” is to pay attention to the kinds of questions they’re asking about God, faith, and spirituality.

All this is by way of introduction to a blog series I’m starting here at terra incognita, which I’m calling, “I Thought You’d Never Ask.”  It will be an exploration of the “real questions” I’ve been asked over the course of my work as a pastor, the questions my seminar training never primed me to expect. Many of these questions have come to me via email, and so conveniently, I still have a record of the answers I gave at the time. If you happen to have been one of the askers, please rest assured that I will not break any confidences in anything I post; I am more interested in the broad strokes and general themes. But I hope it will be an illuminating exercise, to explore the everyday questions we ask about God, and examine the theological truths that those questions reveal about him, and about ourselves in relation to him.

Holy Smoke, a song



There's a fragrance filling heaven
A cloud of Holy Smoke
All our praise all our confessions
Every prayer we ever spoke
And the wisp of every voice
That ever called on You
All our hopes and all our joys
Every longing to be made new
Are rising up to you, like Holy Smoke

There's a pillar in the wilderness
A cloud of Holy Smoke
And it's billowing with tenderness
For every heart that ever broke
And it's rising in the desert sky
Ablaze with grace and truth
And its shining in our wandering eyes
And guiding us to you
And it's guiding us to you

Like Holy Smoke, 
May your mercy fill this place
With Holy Smoke, 
O the fragrance of your grace
And let your praises rise
Let your praises rise
Let your praises rise to you
Like Holy Smoke

There's a fragrance filling heaven
A cloud of Holy Smoke
All our praise all our confessions
Every prayer we ever spoke
And the wisp of every voice
That ever called on You
All our hopes and all our joys
Every longing to be made new
Are rising up to you, like Holy Smoke

Like Holy Smoke, 
May your mercy fill this place
With Holy Smoke, 
O the fragrance of your grace
And let your praises rise
Let your praises rise
Let your praises rise to you
Like Holy Smoke

A Christian Conversation about Steven Universe (Part VII): The Crystal Gems and Accommodation

<<< previous post

One of the challenges we bump into pretty quickly when we try to have a conversation about Christian theology and LGBTQ issues, is the problem of labels. On the one hand, labels are helpful, even necessary ways of quickly and simply orienting ourselves in the conversation. On the other hand—and anyone who has been unfairly slapped with a label like “gay activist” or “homophobe” will probably understand what I mean here—they eliminate all the nuance that we need to retain, if we’re going to have the conversation well. George Orwell once warned that if we’re not thoughtful in how we employ our words, the words will start to do the thinking for us, and that is a very real risk when we start to talk about the LGBTQ experience and the teaching of the Bible.

I say that because over the course of this series, I have used the terms “affirming” and “non-affirming” to describe various theological postures, and I want to acknowledge that the issues are far more nuanced than can be captured by the simple either/or of those terms.  I have used these terms primarily because a blogpost format like this does not allow much space to let the nuance breathe, and I have wanted to orient readers to the conversation as quickly and as simply as I can.

That said, I would not describe myself with the label “non-affirming.” I serve as a pastor in a denomination that remains committed to its reading of the Scriptures, that “same-sex sexual intimacy does not fulfill the Creator’s intention for sex,” and I agree with this reading of the Scriptures in that regard. Even so, I also believe very strongly that a church with this theological posture can, indeed must, find ways to welcome, embrace, and include LGBTQ people into its community, its ministry, and its fellowship. To do this well will mean a great deal of intensely contextual discernment, weighing all the particulars of any given situation and moving forward guided by the Holy Spirit. There is no single, no one-size-fits-all theological “position” nuanced enough for this kind of work. What we need instead are a number of prayerfully discerned theological principles, held in tension with each other, that we can lean on and draw from as we respond to each person in our community as whole people, without reducing them to the lowest common denominator of a convenient term.

If I had no choice but to label myself, I would probably call my position, such as it is, an “accommodating” one. What I mean by this term is that, although I remain convinced after a careful reading of the Scriptures that same-sex sexual intercourse was not the creator’s intention for sex when he created man and woman in the beginning, still, I am compelled by the Gospel—a Gospel of radical holiness expressed through the sacrificial love of others—to find ways to make loving accommodations within my theology of sex, for those whose experience of their sexuality does not fall within the biblical vision as I perceive it. Sexuality is far too powerful and complex an experience—shaming, rejection and exclusion is far too harmful—and the causes of atypical sexualities are far too mysterious—for us to do otherwise.

I have been talking with enough people about these issues for long enough now to know that saying “I’m accommodating in my theology” is likely not really to satisfy anyone. It’s too grey a response in a conversation that seems to have space only for black-and-white answers. The most ardent affirmer will ask me if I will perform a gay marriage, then; and the most intractable non-affirmer will ask me if I would attend a gay-pride parade, then.  And both would ask me what accommodations actually look like, then, in real time.

And to both I would have to say, it depends. But whatever else it looked like, it would mean responding to people as whole people, the entire complex of experiences and longings, hopes and needs that make up the human heart, taken together. It would mean, too, responding from within a whole theological framework, where things like grace, hospitality, the healing power of community, friendship, and the radical inclusion of the marginalized have as much to say as any “vision for sexual ethics” that I may have taken from the scriptures. 

Accommodation is the art of loving the world that is, even as we hold tight to a biblical vision of the world as it will be (which, incidentally, will not include sex at all, either heterosexual or homosexual (Matt 22:30)); and it means holding on to this vision of what the world will be, without ever turning our backs on the world as it is. 

This is hard to do. It takes great risk, and even more humility. It’s probably why the “accommodating position” is so unsatisfying.

But in seeking to be accommodating, I take some small inspiration from one of the least likely places: a children’s cartoon about some mysterious intergalactic Gems who have banded together to save planet earth, simply because they fell in love with the world as it was.

If you’ve been with me since the start of this series you will know that I’m talking here about Steven Universe. If not, let me explain. The central heroes of the show are a group of alien life-forms known as the Crystal Gems, who originally came to earth as part of an invading army of Gems from a planet called Home World. When the Crystal Gems arrived on Earth, however, they discovered here a world worth loving, so they defected from Home World and set about defending the planet that they’d initially come to destroy. 

As strange as it sounds, as an accommodating pastor, I sometimes feel like I’m one of the Crystal Gems, defending a world-worth-loving from being trampled over by my own people. I hesitate to write that, partly because it’s so melodramatic, but more importantly because I am afraid I will sound like I’m vilifying those of my colleagues and fellow-Christians who are most decisively non-affirming.  That is not my intention at all; and it’s certainly not the parallel I see between an accommodating theology and the Crystal Gems.

Rather, the parallel is here: that the Crystal Gems are neither humans from Earth nor the Gems of Home World. They are Gems, to be sure, but they sworn protectors of planet Earth; and neither are they earthlings, rather they are outsiders who have nothing to recommend them to the planet other than a simple (sometimes naïve) love.  Like an accommodating pastor, you might say, the Crystal Gems inhabit this “both/and” grey space in a universe that wants to divide everything up into a nice, tidy, “either/or” of black and white.

And like an accommodating pastor, they are willing to stand in that "both/and gap," if for no other reason than a profound love for planet earth, and a beautiful commitment to the precious human beings that call it home. I hope that when it is all said and done, I will be able to say as much about my own ministry as a pastor, that I stood in the gap between an "affirming" and a "non-affirming" theology, refusing to reduce people to the simplest terms of a convenient label, and choosing instead to embrace all of God's children in all the complexity of their experience as whole people.

Where Is Your Sting? (a song)


Where is your sting?
Where is your victory?
He broke your chains
And he has set me free
Where is your sting?
The poison in your tongue
The mark of Cain
Is lifted and gone
'cause your fate was sealed
When you bruised his heel
Where is your sting?

I've got one hand holding heaven
And my feet pressed in the earth
With forever burning brightly in my chest
I've got serpents underfoot
And I got angels flying overhead
I'm a baby with his hand in the viper's nest

Cause the grave is standing gaping wide
And I'm standing by his glorious side
Until we all stand there on judgement day
You're gonna hear me say...

Where is your sting?
Where is your victory?
He broke your chains
And he has set me free
Where is your sting?
The poison in your tongue
The mark of Cain
Is lifted and gone
'cause your fate was sealed
When you bruised his heel
Where is your sting?

There weren't no cross he couldn't carry
And no tomb could hold him back
When they lay his holy body down to rest
Cause he rose up full of glory
Now he's holding out his victory
To this baby with his hand in the viper's nest

Cause the grave is standing gaping wide
And I'm standing by his glorious side
Until we all stand there on judgement day
You're gonna hear me say...

Where is your sting?
Where is your victory?
He broke your chains
And he has set me free
Where is your sting?
The poison in your tongue
The mark of Cain
Is lifted and gone
'cause your fate was sealed
When you bruised his heel
Where is your sting?

There's a Trick of the Light I'm Learning to Do, a song

The second track from my latest release, a song about overcoming depression and discovering the grace of God on the way through.

 

There's a trick of the light I'm learning to do
Where I stand in the dark but don't believe that it's true
And I stare down the shadows till I catch a glimpse of you
There's a trick of the light I'm learning to do
When I'm incandescent
In your incandescence
There's a trick of the light I'm learning to do

The noonday demon dropped by just the other day
Kicking ass and taking names
I went out to greet him told him that he couldn't stay
But if he wanted I knew someone who could break his chains

There's a trick of the light I'm learning to do
Where I stand in the dark but don't believe that it's true
And I stare down the shadows till I catch a glimpse of you
There's a trick of the light I'm learning to do
Where I'm incandescent
In your incandescence
There's a trick of the light I'm learning to do

And Candy stopped by to say hi the other day
Dressed to kill and all alone
I didn't have the heart to turn her away
So I blessed the child and helped her find her way home

There's a trick of the light I'm learning to do
Where I stand in the dark but don't believe that it's true
And I stare down the shadows till I catch a glimpse of you
There's a trick of the light I'm learning to do
When I'm incandescent
In your incandescence
There's a trick of the light I'm learning to do

And Billy fell from grace, O just the other day
Maybe he climbed a bit too high
But by your grace I know I might have gone that way
So now I'm calling him back into the blue sky

There's a trick of the light I'm learning to do
Where I stand in the dark but don't believe that it's true
And I stare down the shadows till I catch a glimpse of you
There's a trick of the light I'm learning to do
When I'm incandescent
In your incandescence
There's a trick of the light I'm learning to do

The Question of Queer Christian Representation: A Christian Conversation about Steven Universe (Part VI)

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In a 2015 interview, Rebecca Sugar, the creator of the groundbreaking children’s cartoon Steven Universe, indicated that one of her goals for the show was to address the lack of queer representation in mainstream children’s programming. “I hope to represent people who have felt a lack of representation,” she said, “but I hope to also show people who have felt represented that they can also relate to characters that are not heteronormative, and to families that are not traditional, maybe even more so than the more generic characters and families that they’ve been seeing on TV.”*

In other interviews she has spoken about how important this kind of representation is, that it is critical “that there are LGBTQIA characters in G-rated content,” because “as long as certain people are considered to be inappropriate for families and children, there is no equality.”* 

In creating a show like Steven Universe, in other words, Rebecca Sugar was not simply trying to tell a fascinating story with compelling characters and universal themes—though she was trying to do that too, and succeeded—but she was also trying to use her medium to address what she saw as a social problem, and effect positive social change.  And as far as I can tell, she succeeded in that, too.  Alex Hirsch, the creator of the Disney Channel’s hit cartoon Gravity Falls (which we’ve also discussed on this blog) has gone on record praising Sugar for “driving a race car way, way ahead of everyone else” when it comes to the representation of queer people in cartoons. 


In 2016, Steven Universe made animation history when it became the first cartoon ever to portray a same-sex marriage proposal, in its much-lauded episode “The Question.” In discussing that episode with Entertainment Weekly, Sugar wrote, “We absolutely must tell LGBTQ+ children that they belong in this world and they deserve to be loved. … We cannot wait until a child grows up to tell them they deserve to exist and that their story matters.”*

I am sharing all of this as part my on-going analysis of Steven Universe, because it illuminates a vital issue that Christians must wrestle with if they want to address LGBTQ issues biblically.  

I’m thinking here of the so-called “the gay agenda.” 

At least, that’s what the most ardently non-affirming Christians I’ve known would call it. The idea is that the relatively rapid shift in Canadian social mores—from viewing homosexuality as a crime up until 1969, to embracing gay marriage as a progressive leap forward in 2005—was the result of an well-organized political effort on the part of LGBTQ people, to change the world as we know it into one we no longer recognize. It is often used with an undertone of suspicion, as though those who have worked towards this goal have not just been trying to change the world but actually to destroy it.

I am writing as a Christian pastor, serving in a denomination which teaches that, biblically speaking, same-sex sexuality does not fulfill God’s creation-design for sex. In simple terms, my denomination is “non-affirming.” That needs to be on the table in the interest of full disclosure here.  And to be sure, as far as I can tell, there has indeed been a very intentional effort on the part of LGBTQ people and allies over the years, to see laws changed, to have school curricula revised, to ensure that queer people will not be unfairly mistreated simply because of their sexual orientation, and so on. I think this is relatively well-documented fact and shouldn’t cause a great deal of dispute.

But even so, I want to explain why I do not think it is at all helpful to talk about a “gay agenda” and why, as a pastor in a denomination like mine, I don’t use the term. It’s because when we do, we are treating the pain, and alienation, and isolation of another human being as though it were a threat to us, turning a very real hear-cry for compassionate acknowledgement into some sort of a diabolical conspiracy theory. This does not strike me as an especially Christ-like thing to do.

And this is why a kid’s show like Steven Universe is so helpful in this conversation, because it illustrates the problem with a term like “the gay agenda.” Did Rebecca Sugar have an “agenda” when she created this show?  I guess it depends on what you mean by agenda. It is well documented that she began with a particular end in mind—to help under-represented, and misrepresented children know that there was a place for them in the world, a place where they mattered just as much as anybody else.  Whether or not you call that an “agenda” (in the “gay-agenda” sense of the word) depends entirely on whether or not you think this is a “manipulative” or a “subversive” thing to do.

I don’t think it is, either manipulative or subversive. In fact, I think it’s the work the church should be doing, and it’s the work that we consistently see Jesus doing. I say this without settling here whether theologically the church be affirming or non-affirming. I believe very strongly that Christians can do for LGBTQ people what Rebecca Sugar was trying to do for queer children when she created Steven Universe, and tell them that there is indeed a place where they belong, without necessarily settling the theological question about same-sex sex.

What a show like Steven Universe shows us is how important, and indeed, how beautiful it can be to do that. It also gives us a hint of what it might look like to do it well—by telling stories that include those who do not fall into our typical, or “normal” categories for gender, marriage, family and so on—to use language that acknowledges that not everyone is part of the heterosexual mainstream—by going out of our way to represent those who are not “normally” represented in our discussions of what it means authentically to follow Jesus.

It may not look like a cartoon about a band of alien superheroes dedicated to saving planet Earth, for the church to do this.  I have a hunch, however, that if a church sincerely acknowledged the presence the LGBTQ people in its midst—if it included the queer experience its portrayals of what a well-lived Christian life might look like—if the church took a small cue from someone like Rebecca Sugar, I mean, and did the work of LGBTQ representation well—I think we would find we have a lot more in common with the so-called “gay agenda” than we ever realized. Not least of these would be a desire to see those who are on the edges of the social-circle brought close to the centre, those who are voiceless to be given a voice, and those who have always wondered if they were loveable, to discover that they are loved more purely and more divinely than they ever could have imagined.

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Coming Home from Babylon, a song

Here's the first track from my most recent release, a song called "Coming Home From Babylon." It's a song that grew almost entirely out of the opening riff, which I had kicking around for months before I finally sat down and tried to turn it into a song. It's about exile and return, and receiving the joyful welcome of God at the end of a long, hard road.



I rose with the dawn
I sank into the deep
But everywhere I went
You were waiting there for me

And I wandered through the dark
And I reached for the heights
But everywhere I went
I was always in your sight

Now this prodigal 
Is reaching for
The open door 
Of your waiting arms
And I did not know
You were magnetic north
For the compass of 
My longing heart

I'm coming home,
O home from Babylon
I'm taking down the harps
From all the trees they were hanging on
And every road 
Every road I've traveled on
Is pointing home
O home into your arms from Babylon

You are the guide
The first and final step
You are the road
You are the journey's end
My oasis in the desert
O the signs along the way
No matter where I went
You were always there with me

Now this prodigal 
Is reaching for
The open door 
Of your waiting arms
And I did not know
You were magnetic north
For the compass of
My longing heart

I'm coming home,
O home from Babylon
I'm taking down the harps
From all the trees they were hanging on
And every road 
Every road I've traveled on
Is pointing home
O home into your arms from Babylon

Of Games and God (Part XI): The Adventures of Elroy


Three months and ten posts ago I started this meandering journey on my blog, examining video games from a theological perspective. In that time we've explored a wide range of ideas and issues, from the way in which video games promote community, to the problem of video game addiction, from the way in which video gaming can help us understand the nature of kairos time, to the challenge of developing a distinctly "Christian" video game. We've talked about free will and predestination, the quest for transcendent immersion, and the moral quandaries we encounter as we game. 

If you've been with me throughout this series, you may have noticed that my personal tastes in video games are, in fact, somewhat limited. I am hardly avid in my gaming, and when you string together the titles I've spent any serious time with, a clear pattern begins to emerge: Dragon's Lair, Skyrim, The Witcher III, Minecraft, The Legend of Zelda: The Ocarina of Time.

What all these games share in common, of course, is that they are all fantasy adventure games, set in some vaguely medieval time and place, played out in worlds misty with magic and ringing with the sound of swords drawn from scabbards.  Minecraft and The Witcher III are as unlike as any two games could be, and yet their appeal, for me, is the same. They both invite the gamer to explore an enchanted landscape, triumphing over evil with little more than a sharp sword and an even sharper wit.

As I write this, it occurs to me that perhaps I am not all that interested in gaming after all.  Perhaps I'm simply using gaming as a new means to an old end. All my life, my reading tastes have tended towards the fantasy genre. From Robin Hood to Narnia to Lord of the Rings, I read it all voraciously. So too with my favorite movies as a child. However bad the acting or thin the plot, if it included mystical creatures fighting evil in a magical world, I was sold. Maybe gaming for me is really just another way to scratch an itch I've always had for enchantment.

In his spiritual autobiography, C. S. Lewis discusses the ache he felt as a child for magical worlds and mythic beauty, referring to it poignantly as "the stab of Northerness."  Lewis himself felt the stab of Northerness in particular among the epic landscapes and tragic sagas of Norse mythology. I felt it reading the Narnia books he would go on to write having been so stabbed.

I found it other places, too.  The Lord of the Rings is sharp with the stab of Northerness.  So are Ursula Le Guin's Wizard of Earthsea books. And so are the best of the fantasy adventure video games I've mentioned here.  This, for me, is their great appeal. They create opportunities to feel the stab of Northerness while playing them.  If we are attentive to our own spirits when that stab is sharpest, we may just find that it is not really a swashbuckling adventure in the Kingdom of Hyrule that we're after, but just the experience of longing for it, itself.  And if we are attuned to this experience, we just may find that the real object of our desire is something that no mere earthly experience can satisfy.

Of course, it could all just be some old fashioned swashbuckling fun that we're looking for; and maybe those two things aren't so different as all that, after all. I'll let you be the judge. A number of years ago my son and I were learning how to use a video game design platform called Game Maker Pro.  After familiarizing myself with the basics, I decided to give my hand at video game design a serious try. You will probably not be surprised to learn that for my theme I chose a fantasy adventure quest, set in a Zelda-esque world crawling with orcs and swarmed with dragons. 



I am humbly happy with how my game turned out. I call it The Adventures of Elroy. And yes: I freely admit it's hardly no Witcher III for quality, but bear in mind that I did everything myself-- from the graphics to the music to the animation--and all of it from scratch.  

As a way of ending this series on a playful note, and as a way of possibly stabbing someone else with the same longing I found in the best fantasy adventure games, from Dragon's Lair to Skyrim, I thought I would post it here for your playing enjoyment. If you'd like to explore The Adventures of Elroy, click *here,* to download it and give it a try. May you experience, among other things, the stab of Northerness as you play.  And may you discover in that stab a desire for something--for Some One, in fact-- next to whom all the video games in the world look ho-hum in comparison.