Sweet Potato Conflict – Susan Sparks – Sunny Side Up

Way more than politics and religion, my family’s passionate holiday fights revolve around food. Specifically, the battle lines are drawn over whether marshmallows or brown sugar and pecans are the best topping for the always wondrous sweet potato casserole.

I, myself, am a brown sugar/pecan warrior, while other, lesser beings in my family, believe that white sticky goo should be used as a topping. And so, every year, there’s a stand-off. Eyes narrow, arms fold, and the fight begins.

When you think about it, the actual casserole conflict is pretty lame. Both toppings are sugary, both will put you into a diabetic coma with equal speed, and both—in the end—make a great casserole. Surely, somewhere in all this goodness, there has to be a happy medium. There’s too much yumminess here to waste on petty infighting.

Sadly, the infighting in our nation is much like my family’s sweet potato feud: tragically polarized. It’s like the San Andreas fault has jumped out of California and embedded itself in the hearts of the American people.

We’re right; they’re wrong. End of story.

Our national perspective is like a greeting card I saw recently that depicted two ladies from the 1950’s smoking cigarettes, one saying to the other, “All I know is one of us is right . . . And the other is you.”

That is American down to the ground.

What if we come at our conflicts in a different way? What if, instead of a direct marshmallow/brown sugar pecan throw down, we use the wisdom of St. Francis, who said, “Let me not seek as much. . . to be understood as to understand?”

Conflict resolution experts call this interest-based negotiation; meaning that you focus on why the issue is important to the other side, rather than the rightness or wrongness of your respective positions. By identifying shared values, you find common ground, and it is from that place of commonality that solutions more easily flow.

If I apply this to my family’s great marshmallow debate, I quickly see that our shared value is our delight in sweets. We’re just fighting over which ingredients can best lead us to that shared value.

Our political issues can be approached in the same way. In almost every conflict, there is common ground. For example, we all want a better world for our children, fair and equal treatment for our citizens, protection from terrorism, and clean air and water. We’re just fighting over how we get there.

Maybe this Thanksgiving holiday, we can consider a new recipe. For our wonderous sweet potato casserole, how about a sugary topping of all three ingredients: marshmallow, brown sugar AND pecans? Or half brown sugar/pecan and half marshmallow? Or how about we use neither and top the sweet potatoes with Cap’n Crunch?

So, too, let us consider a new recipe for this nation—our wondrous casserole of ethnicities, races, and religions. We need a fresh approach that focuses our commonalities and then finds a way to combine our needs, hopes, and dreams into a dish that feeds us all.

America has too much to offer, too many blessings, and too rich a history to be brought down by petty infighting. Partisan politics have no place in a nation where all are created equal. Let’s celebrate Thanksgiving this year by acknowledging our commonalities and giving thanks for what we share as a family of Americans. Surely, somewhere in all this goodness, there has to be a happy medium.

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Carol Spurlock Carnell, 1946 to 2018

I hate to post such news, Carol Carnellbut wanted everyone to know that Carol passed away peacefully yesterday. Visitation will be this Friday and service on Saturday. Details are in the obituary. I want to thank everyone for their thoughts, prayers, help, and friendship through these rough times.

She was a gift to everyone who knew her, and I am thankful for the time we got to spend together.

Without a doubt I will be saying more about Carol in the days, weeks, months and years to come, but at the moment words cannot express my feelings.

You can view Carol’s full obituary here.

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Laughter – The Shiny Side Up – Rev. Susan Sparks

Hi Y’all, welcome to the Shiny Side Up! A journal of infectious inspiration that will lift you up, make you smile and leave you stronger!

Recently, the Nobel Prize in Medicine was awarded to two immunotherapy researchers for their work on unleashing the body’s immune system to attack cancer.

As a breast cancer survivor, I say “Amen!” Thanks to advances like this, including innovative treatments, and early detection, I am a twelve-year survivor.

Well . . . innovative treatments, early detection, and, of course, laughter.

Laughter?

Yes. As a comedian, minister and cancer survivor, I believe that laughter is one of the most powerful tools we have for physical, emotional, and spiritual healing. And in this month of Breast Cancer Awareness, it is something we should celebrate.

There is overwhelming scientific evidence supporting the health benefits of humor. For example, we know that the extra intake of air from laughing can lower our blood pressure, boost the immune system, enhance heart and lung function and increase endorphins. It can even bump up our calorie burn. In fact, laughing for fifteen minutes can burn 80 calories. That’s enough to justify a Reece’s Peanut Butter Cup!

Humor is now being used in hospitals and treatment centers as a healing tool for cancer, Alzheimer’s, autism, and mental health issues. The Big Apple Clown Care Unit, for example, sponsors programs across the country in which clowns help children cope with the intimidating atmosphere of a hospital.

Another program, Standup for Mental Health, uses stand-up comedy training to reduce the stigma and discrimination surrounding mental illness. As its founder, David Granirer, explains, “The idea is that laughing at our setbacks raises us above them. It makes people go from despair to hope, and hope is crucial to anyone struggling with adversity.”

Humor and laughter can also bring psychological healing. During my cancer struggle, I realized I had three choices: be mad, be sad, or laugh. I soon learned that the most powerful approach was to laugh. One day, a new patient walked into the radiation center with a T-shirt that read: “Yes, they are fake; my old ones tried to kill me.” The entire waiting room burst out laughing, and that moment of laughter reminded us that cancer was not who we were; it was only something we were experiencing.

Laughter changes our perspective and invites us to see things in a fresh new way. The ability to step back and laugh at ourselves also reminds us that we are only human and that we should be more forgiving of ourselves.

It’s like the serenity prayer teaches: “God grant me the serenity to accept the things I cannot change, the courage to change the things I can, and the wisdom to know the difference.”

Of course, I like the senility prayer better: “God, grant me the senility to forget the people I never liked anyway, the good fortune to run into the ones that I do, and the eyesight to tell the difference.” Either way, laughter helps us see ourselves in a more forgiving light.

Spiritual healing may be where laughter is most powerful. As Proverbs teaches us, “A cheerful heart is good medicine, but a downcast spirit dries up the bones…”

The Hebrew word “ruach” means both “spirit” and “air.” Therefore, it can be said that when we laugh, we are inhaling and exhaling the spirit. Or, as author Anne Lamott describes it, “Laughter is carbonated holiness.”

And why not? God has a sense of humor. Consider 1 Samuel 5:9 where God strikes the entire male population of Philistines with hemorrhoids (harsh, but funny), or the fact that we are made in the image of the divine. Humans laugh and feel joy, so a part of the divine must also laugh.

The willingness to laugh with God also allows us to express anger with God. Sometimes we blame or get mad at God for what we are going through. But in order to work through that anger, we have to share it. In order to be healed, we must bring God all our pieces: anger, sadness, fear, and laughter. It’s all holy.

So, here’s to the immunotherapy researchers; to the doctors, nurses, and technicians and to everyone whose life is dedicated to caring for and healing us. God bless them. And most of all, God bless the gift of laughter—the one thing that may save us all.

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Toward Non-gender Language for God – Dr. Molly Marshall

September 24, 2018 – The Christian Citizen

Most of us have now made the shift toward inclusive language for humanity, and we are learning about how pronouns matter in personal identity. We have realized that exclusive language erases half of humanity. Using only man or mankind ignores the presence of women in biblical narratives—and in life. It makes men normative humanity and sustains androcentric privilege. Just when we think the linguistic work is done, I pick up another book (often a theological text) that addresses or describes only men.

We do violence to women or persons who are non-binary (or other sexual minorities) when we subsume them into the conventions of exclusive language. We know the power of naming, and Scripture reminds us of all the ways identity is carried in a name. It is remarkable that as many women are named as there are—yet there are so many more whose names we will never know.

The contexts in which Scripture was shaped—the Ancient Near Eastern world and the Greco-Roman world of the early centuries of the Common Era—were patriarchal to the core. The social structure was hierarchical, and men held most of the rights for inheritance, divorce and religious standing. The language of the Bible reflects this structure, and it is not surprising that masculine imagery predominates. Many persons today read these ancient texts as prescriptive for the roles of women and men today, and they construct a complementarian vision of male and female relationships—to the detriment of both.

What progress are we making in our language for God? Using inclusive language for God has powerful impact on how we view God, how we order human relations and how we perform our roles as disciples of Jesus. Many translations, such as the New Revised Standard Version, have moved the practice of inclusive language forward by including women and sisters in the texts but have left He as the primary pronoun for speaking of God. The challenge is that grammatical gender elides biological gender in the minds of many. Far too many believe that God is literally male and that “Father language” rightly denotes God as ultimate progenitor.

In addition, the language Jesus used for God is warrant for many to speak of God only as Father.  Jesus’ language is much more about filial intimacy than ascribing literal gender. It is easy to see the growth of a tradition from Mark to John. In Mark, Jesus names God Abba 11 times; by the time John is written, this naming for God occurs 120 times. In the midst of great strides to include women begun by Jesus, the writers and editors of the Gospels wanted to ensure that a masculine vision of God safeguarded men’s prerogative and that women would remain secondary. We can see this effect by comparing the treatment of Peter and Mary Magdalene. Recent scholarship suggests that there was a concerted effort to subordinate her leadership to her male counterpart.

 

Many have dismissed inclusive language as “politically correct.” However, it runs much deeper. It is an attempt to speak justly about humans, and it strives to offer a vision of God beyond gender.

Many have dismissed inclusive language as “politically correct.” However, it runs much deeper. It is an attempt to speak justly about humans, and it strives to offer a vision of God beyond gender. Of course, our language for God is always a human projection, and we live in a world where biological identity is a key marker. Scripture uses masculine and feminine metaphors for God, and this enriches our image of God. It does matter that we keep some personal language for God, and Scripture provides more pathways for this idea than we have pursued.

One of the reasons I have given attention to the Spirit of God in recent years is that it allows one to bypass gendered language for God. Scripture and tradition use feminine imagery for the Spirit, yet using that imagery exclusively opens the door to exclusive use of masculine language for the other persons of the trinity. Spirit language, however, allows us to imagine that God is beyond our anthropocentric projections, or ascribing human characteristics to God. If anything, God is supra-personal and grounds our understanding of what it means to be personal and communal. The God who dwells eternally in the richness of trinitarian community invites us to new ways of imagining God with us, moving us beyond our exclusively masculine vision.

Dr. Molly T. Marshall is president of Central Baptist Seminary, Shawnee, Kan.

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