For the moments you’re weary

“Come to me,” Jesus says, “all you who are weary and carry heavy burdens.”

The invitation has never been rescinded.

My POTS (chronic illness) has been worse these past couple of months than it has been for years—maybe because, despite much help from friends and movers, I pushed past my limits in moving homes a couple of months ago.  It’s hard to be back here. It’s frustrating and discouraging and unpleasant to be lightheaded more of the time.

I find myself chafing at accomplishing so little, and realize that my sense of worth is still far too tied up with what I can do.  And in that place I hear once more Jesus’ words, “Come to me, all of you who are weary and carry heavy burdens” and I realize that my burden is far more about my expectations of myself than God’s expectations of me. John Milton’s beautiful poem comes to mind once more, and with it the realization that it’s my heart’s posture of willingness toward God, not my ability to do what others can, that can make me a faithful servant.

On His Blindness (John Milton)

When I consider how my light is spent,
Ere half my days, in this dark world and wide,
And that one Talent which is death to hide
Lodged with me useless, though my Soul more bent
To serve therewith my Maker, and present
My true account, lest he returning chide;
“Doth God exact day-labour, light denied?”
I fondly* ask. But Patience, to prevent
That murmur, soon replies, “God doth not need
Either man’s work or his own gifts; who best
Bear his mild yoke, they serve him best. His state
Is Kingly. Thousands at his bidding speed
And post o’er Land and Ocean without rest:
They also serve who only stand and wait.” (italics mine)

(*fondly = foolishly)

God meets me in the story of another man, too, a mighty prophet who, just after the mightiest demonstration of God’s power in his life, found himself so weary and weak that he was unable to go on and took himself off to the desert to lie down under a tree and pray for death (1 Kings 19). I’ve noticed before God’s tenderness in caring for him. God didn’t forget that Elijah was dust. He let him sleep, then woke him to the scent of fresh-baked bread. After he ate, he let him sleep again, then woke him in time for the next meal.

But this time it’s what comes next that grabs my attention. Elijah has now been strengthened enough by the care for his body that he has been able to travel to “the mountain of God.” There, he goes into a cave for the night. And God meets him in the cave. He asks Elijah to tell Him what’s going on for him. (Is this always the first part of healing—accepting God’s invitation to tell Him our fears and frustrations?) And then—I love this—God tells Elijah to go out on the mountain where God is about to pass by.

But it’s not the God Elijah was expecting.

Backing up for a moment, it’s clear that Elijah knows about God’s power. It’s not long since he single-handedly faced off against 450 prophets of the idol Baal and saw God send fire to consume a giant offering, thoroughly drenched with water to make the task as difficult as possible. The fire swallowed not only the bull and the wood, but the stones and the soil, too, and lapped up the water in the surrounding trench. Then, Elijah found himself empowered to outrun Ahab’s chariot all the way to Jezreel. Elijah knows about God’s power, knows how to call upon it and trust it and feel it in himself. But might it be harder for him to relate to the gentle, mothering side of God, the God who wakes him from a nap with the scent of fresh-baked bread and whispers words of comfort? Can he let himself be vulnerable enough to trust this God in his weakness and weariness and despair?

In the days between the show-down with the prophets of Baal and his arrival at the mountain of God, he had no other choice. Wearied beyond his ability to drag himself out of his fatigue, he accepted the rest and the food. But now that he has become a bit stronger and has been able to walk from his hiding place in the desert to the mountain of God, will Elijah go back to experiencing God primarily as the God of power? And will God go back to revealing himself in that way, as the one who not only sends down fire, showing Himself powerful, but also empowers His servants to outrun chariots?

At God’s invitation, Elijah goes out on the mountain. There is a great and powerful wind. But God is not in the wind. Then an earthquake. God is not there either. Then fire. Surely here! Elijah knows God’s power descends in fire! But no. It’s almost as though God is parading these sights and sounds of power before Elijah to bring to his attention the way he usually, maybe subconsciously, thinks of God. And then Elijah hears a gentle whisper. And here, finally, Elijah recognizes the presence of God. Here in the place Elijah least expected him, God comes, correcting Elijah’s lop-sided view with a truer, or at least more complete, view of who God is and what God is like. Tender as well as strong. A mother as well as a mighty warrior (cf. Is 42:13-16, Is. 49:15, 25-26).

This God who sympathizes with our weaknesses doesn’t give Elijah another assignment in which he is one man standing against several hundred, nor does God strengthen him again to outrun the king’s chariot. He assigns him now to anoint others to front-line leadership. A king over Aram, a king over Israel, and Elisha, a prophet to come alongside Elijah and succeed him.

Once upon a time, God empowered him in his weakness, giving him supernatural strength to carry on. Now he asks him to live more strictly within his human limits and learn another side of God, the God who is tender as well as strong, who respects his human limitations and loves him in them and gives him work that he can do, work that is less flashy but is still important work, God’s work. Sometimes God assigns us to outrun chariots, sometimes to stand (or sit, or lie) and wait in readiness. And sometimes he invites us to sleep and eat.

Might weakness be the only place we learn the tenderness of God? And might it be the place we discover our incorrect, or at best, lop-sided, views of what God is like, and the place where God corrects those views?

“Come to me,” Jesus says, “all of you who are weary and carry heavy burdens, and I will give you rest.” The invitation has never been rescinded, only echoed through poems and prophets and our own lived experience of hearing God’s gentle whisper and finding him feeding us with the bread of his own body, then giving us work to do that fits.

“Take my yoke upon you. Let me teach you”—many things, I think, but certainly who He is and what He is like and how we can live well in weakness as well as in strength—”because I am humble and gentle at heart, and you will find rest for your souls. For my yoke is easy to bear, and the burden I give you is light.” (Matt 11:28-30 NLT)

________________

Photos (in order) by Hernan SanchezKinga CichewiczRob ByeLily Banse, and Jordan Whitt on Unsplash.

Jesus’ 21st century hands

Photo by Tim Marshall on Unsplash

I walk past the billboard declaring, “Mental health affects everyone. On January 31st, let’s talk about it.” When my brain finally makes the connection, I find it mildly ironic that January 31st is the day my lease ends, one factor in the saga of the past few months that has tipped me into a depression for which I’m having to take antidepressant medication for the first time in my life.

The timing has not been convenient. (Is a disruption like that ever convenient?) Almost everything about moving requires making a series of decisions: choosing where to move, what to pack and what to sell or give away, trying to sort out what I’ll need for the next three months and what can be tucked away in the boxes that aren’t to be opened until after I almost certainly need to move again in three months’ time. (To where? That will be another matter for discernment and decision.) All these decisions are a problem for someone in the midst of a depression where even the simplest daily decisions seem almost impossible.

I’ve needed my friends: one to look at possible apartments with me, another to help me see how to fit my few remaining pieces of furniture into my temporary new room to make a little corner that can feel like home, and to pack some things and suggest a few concrete next steps for me to take. One to bring a meal and pray and sit with me for a few hours when I could no longer bear to be alone with my thoughts. A friend from my spiritual director course will help move furniture and boxes on moving day, and another from Regent days will help clean. Most have done several of those things and I have been so touched by their sacrificial love. I want to love like that.

I still find it hard to need help.

I find it harder to need help for mental health limitations than for physical health ones. (Why is that, I wonder?)

I’ve thought my resistance to needing help is because I care about the needs of others and don’t want to bother them with mine. I suspect the deeper reason is pride, an extension of the lie in the garden that it’s possible to be like God, limitless and without needs.

Once again I’m learning what I’ve experienced so many times before: it’s only in the places of weakness and vulnerability and opening ourselves to receive that we learn how loved we are. Grace is not a concept; it’s a person and an action, embodied once in first century Palestine and continually enfleshed as His body lives on in 21st century Vancouver and around the world. I receive grace not just in letting Jesus lift my sins, not just in baptism and bread and wine, but in boxes packed and sinks scrubbed and hands laid on my shoulders to pray in moments when presence and touch matters more than words. As often as not, it’s through Jesus’ 21st century hands that I experience God’s unfailing kindness.

Photo by Matheus Ferrero on Unsplash
Photo by Jeremy Yap on Unsplash
Photo by Aarón Blanco Tejedor on Unsplash
Photo by Liane Metzler on Unsplash
Photo by Cristian Newman on Unsplash

Two days before I was diagnosed and started on meds, a friend took me for the first time to a new soul care group. New groups are often a struggle for me, but this group of six people felt like a gift from the moment they opened the door and welcomed me into an evening of colour in a long stretch of darkness. We ate delicious tortilla soup and kale salad and walnut bread, and by the time we lingered together over prayer and communion, the couplet in the prayer we were praying had settled deep in me:

Let me not run from the love that you offer,

But hold me safe from the forces of evil.

Someone read it again, aloud, this time in plural: “Let us not run from the love that you offer, but hold us safe. . .”

Safely held. Those two words have lingered with me through the almost two weeks since that meeting, through the diagnosis and the new meds and the receiving of help and the still not knowing which address I’ll be travelling from when I meet with that group three or four months down the road. Part of our safely held is Jesus’ 21st century body, and being in this together. Safely held in the hands that hold the universe, yes, and, when I don’t run, in each set of hands through which our present and active God chooses to offer himself to me, packing, scrubbing, praying, hugging, and feeding me with his unfailing kindness as he also, in his kindness, continues to give me small ways to pass his love along to others.

Photo by a-shuhani on Unsplash

Where God just might come nearest

Is there a place you’ve experienced as a “thin place,” a place where heaven seems especially close to earth, and God, though everywhere present, somehow seems nearer? Most often I’ve heard the term used for bits of land where pilgrims have walked and worshipped and sought God for centuries. Iona, for instance. But the chair where I regularly curl up to spend time alone with God, a particular painting, a beach, a bench—I’ve known each of these as a thin place.

People can be thin places too. As Ann Voskamp observes, “Every child’s a thin place.”

I’ve been wondering: what if we experience children most easily as thin places simply because they haven’t yet learned to hide their hearts?

What if beneath all the masks every human being is a thin place, or contains thin places?

And what if . . . what if the wounds and cracks and places of brokenness in myself, those ones that I try so hard to fix, as well as the hopes and joys and longings that I sometimes feel I need to hide, are in fact thin places that I’m trying to thicken, some of God’s portals that I’m trying to block and barricade?

I sat in my counselor’s office, trying once again to conquer a particular memory from Afghanistan. I wanted to be able to sit with it without feeling paralyzed by panic or dread or helplessness. But once again I had to retreat into Jesus’ arms. Only there, with my focus on his arms around me, was I able to sit with the memory and be okay. At first I felt discouraged. Defeated. It felt like failure that I couldn’t stand up to it myself. Then I sensed Jesus ask, “Would it be okay if you never manage to conquer it by yourself, if instead it is something that keeps you always in my arms?”

Right away I was aware of the gift in the question. I want Jesus. More than I want healing. I want to be close to him and open to him. And I know that I need help staying in that place; in my stronger moments when I’m less aware of my need for him I get distracted and run off to other things. Anything—even something painful—that keeps me every moment in his arms is a gift, nudging me toward what I most deeply want.

And yet, if I’m honest, I hesitated. My deepest self wanted that closeness. The rest of me wasn’t entirely thrilled about the way of getting it. There was a sadness in seeing the brokenness in myself, and a longing for healing and wholeness.

In my experience there are thin times as well as thin places, and for me the early morning moments suspended between sleep and rising are a thin time when my heart often understands something that my mind hasn’t yet been able to grasp. The morning after that counseling experience held one of those thin moments when, at least for that moment, my whole self grasped something that until then I’d only half-known:

Jesus’ invitation to make my home in his arms was not second best, a consolation prize when he chose not to give healing. It was healing, and the invitation into true wholeness—the wholeness that knows myself as his, safe and loved no matter what.

It was an invitation into the wholeness that, rather than insistently trying to thicken the thin places, sees and accepts them because Jesus sees and accepts them as places that keep me close to him.

It was an invitation into the understanding that “perfect” as the voices in my head define it (flawless in my independent self) has much more to do with our culture’s obsession with independence and autonomy and appearance than with God. In God’s eyes, “perfect” is about wholeness and completion, love and union. And in the wildly creative economy of grace, not only our weak and wounded places but even our sinful tendencies, those very places where our union was broken, remain thin places through which his love can most easily flow, remaking our union, and more deeply than before: “Carolyn Joy, let Me be God. Let Me be the One who makes you perfect, not by reshaping you into something whole, separate from myself, but by filling your cracks and empty places with my living, loving Self.”

I’ll still wrestle and forget and need lots of help living in this place where I can accept and maybe even occasionally, with Paul, delight in my weaknesses because Jesus meets me there.

In the meantime, maybe even my wrestling and forgetting can be a thin place where Jesus meets and fills me with his love again and again and again.

Let grace be grace: Learning to see

I watch the widow place two tiny coins in the offering plate. Her neighbors’ noses are in the air as they let their handfuls of change drop in, noisily burying her pathetic gift. She is nothing, her gift nothing—1%, maybe, of an acceptable offering. What is that to their fine gifts, their fine selves?

Another woman breaks a vial of expensive perfume and pours it on Jesus’ head. The noses are in the air again: how could she be so wasteful? (Too much might be worse than too little for these impossible-to-please critics.)

But Jesus’ math is different. After the offering plate has finished making its rounds, he gathers his disciples and says to them, “Did you see that widow? Everyone else just gave change. She gave 100% of what she had.”

And to those hassling the woman who poured out the perfume, Jesus responds, “Back off. She has done a beautiful thing.” Her gift, too—her love, her self, her reputation—was exactly right.

Let grace be grace,” I sensed Jesus inviting me at the start of Lent. One piece of that seems to be, “Let me teach you how to see.” It’s impossible to see grace when we don’t know how to look.

Recently I happened across a health and productivity scale which ranked me from 0 (bedridden) to 100 (working full time without symptoms) and discovered that despite continued slow improvement over nine years, I’m still somewhere below 50. Until I saw the score, I’d been (most of the time) content. But all of a sudden, though I knew in my head the score wasn’t about failure, . . . let’s just say I’m not use to seeing 30 or 40% on anything related to me.

I’d thought I’d moved past it until I sat with the friend who helps me listen and found myself talking about it—with tears. Eventually she asked, “I wonder how Jesus sees the 30%?” Instantly I knew. “He doesn’t see me as 30%. He has all of me. 100% . . . There are places I hold back, but even those are his to work with as he wishes.”

Immediately I felt whole again, no longer 30% of a person. Only later did I realize that maybe the 50 or 60 or 70% that the world doesn’t see and thus declares missing are Jesus’ favorite bits (if he has favorite parts of me). Those limits, those places that keep me working limited hours from home and needing daily naps, the places that the world doesn’t score as valuable, are the places that are specially his, specially ours, pushing me deeper into trust and into receiving his love and giving mine back. Those are the places that keep us most deeply connected.

“Grant us the courage to delight in the life that is ours,” I’ve been praying again and again, the line from the SoulStream noon prayer becoming a refrain that echoes into the corners of my life. For me that prayer means first of all, “Grant me the courage to look at Your face, not the faces of the world around me, when I need to be reminded who I am.”

Now that I’ve been reminded how Jesus sees me, I’m free to be content once again, even while I continue to do all I can to be as healthy as I can be. Jesus meets me here, here in this particular life. Here we work together to bless others in ways that only he and I together can, and here we rest and enjoy each other. Remembering that, once again I can truly say I love this life that he has chosen to live with me.

When you have nothing to give

DSCN1635

As I bring my gift, shame sometimes still creeps in, taunting me with its jabs, “It’s such a poor gift. Can’t you find anything better than this to offer a King?”

I ignore the voice and offer my gift anyway, the gift that in this moment is all I have to give: all of my longing, my emptiness, my helplessness.

The Gracious One reminds me of another woman who gave him all of her nothingness, her entire poverty. He received it as a gift of everything.

In this upside-down kingdom, it is not fullness, independence, sufficiency which the King seeks, but emptiness. Acceptance of our own inability.

“Grace fills empty spaces, but it can only enter where there is void to receive it, and it is grace itself which makes this void.” (Simone Weil)

It is grace itself which makes this void.

It is grace that lets us feel the truth of our smallness.

“Apart from me you can do nothing.” (John 15:5)

It is grace that fills our smallness with his greatness.

“My strength is made perfect in weakness.” (2 Corinthians 12:9)

And it is grace that reminds us again and again that our emptiness is not a shameful gift, not a last resort because we have nothing “better” to offer, but the very thing God most wants—because he who delights to bless in the most extravagant ways wants to fill us with himself.

“Blessed are the poor in spirit (or as I’ve often heard Darrell Johnson paraphrase, “Blessed are those who know they do not have what it takes”) for theirs is the kingdom of heaven.” (Matthew 5:3)

 

An edited repost from the archives