balance – Southwest Conference Blog

The Wisdom of “Praise Allah and Tie Your Camel to the Post”

by Christopher Schouten

I learned a phrase long ago in my spiritual education from the deep well of Sufi wisdom: “Praise Allah and tie your camel to the post.” This phrase offers profound insight into the balance between faith and personal responsibility. On the surface, it appears to be a simple proverb, but its deeper meaning touches on the core of how we live our spiritual and practical lives. We are both divine AND a we are fundamentally a biological, physical reality. As I reflect on this phrase, I find it speaks volumes to me about the interplay between trust in the divine and our own responsibilities in the world, and the partnership we must create between Creator and created in order to not only live up to our own full potential, but also to create the Kin-dom of God on Earth.

The Balance of Faith and Responsibility

At its heart, this saying emphasizes the importance of combining faith with action. “Praise Allah” signifies the need for spiritual devotion and trust in a higher power. It reminds us to acknowledge and revere the divine presence in our lives, to give thanks for the guidance of the Holy Spirit and the blessings we receive. This aspect of the phrase encourages us to cultivate a relationship with the divine, to recognize the divity within all of creation, and to surrender our worries and trust that we are cared for by a loving and omnipotent presence.

However, the second part, “tie your camel to the post,” brings in the crucial element of personal responsibility. It underscores that faith alone is not enough; we must also take practical steps to ensure our well-being and the well-being of those we care for. It suggests that while we trust in the divine, we are also expected to use our wisdom, skills, and resources to take care of our duties and responsibilities. This balance prevents us from falling into the trap of passivity or fatalism, where we might otherwise expect things to happen without our active participation.

Practical Application in Daily Life

In our modern context, this wisdom can be applied in numerous ways. For instance, in our professional lives, it means that while we may trust in our abilities and the opportunities that come our way, we must also put in the necessary work and preparation to succeed. We can pray for guidance and support, but we must also draft the proposals, attend the meetings, and refine our skills.

In personal relationships, it means that while we may trust that love and harmony will prevail, we must also engage in open communication, show empathy, and put in the effort to nurture and maintain these bonds. Trust in the goodness of our relationships must be paired with the active work of caring for them.

In terms of personal health and well-being, it suggests that while we might have faith in our body’s ability to heal and thrive, we must also engage in healthy habits, seek medical advice when necessary, and take steps to care for our physical and mental health.

Contrasting with Evangelical Theology: Letting Go vs. Active Participation

Contrasting this with certain strands of evangelical theology, we see a marked difference in the approach to divine intervention and personal responsibility. Phrases like “letting go and letting God” and “Jesus take the wheel” often emphasize a more passive reliance on divine action, suggesting that believers should surrender control entirely and trust that God will handle their challenges. While this perspective can provide comfort and peace, it sometimes leads individuals to abdicate their personal accountability and responsibility. In this framework, there is a tendency to wait for divine intervention rather than actively engaging in problem-solving or taking proactive steps. “Praise Allah and tie your camel to the post” offers a counterbalance, advocating for a partnership between divine trust and human effort. It encourages believers to see themselves as co-creators with God, recognizing that while divine support is essential, their own actions and decisions are equally vital in shaping their lives. This integrated approach fosters a more dynamic and participatory spirituality, where faith and action are seen as complementary forces working together to bring about positive outcomes.

Understanding God’s Plan: Biblical Underpinnings

Determining God’s plan for our lives is a complex and deeply personal journey that involves prayer, reflection, and seeking wisdom from sacred texts. This Sufi philosophy also resonates with many biblical principles, suggesting a harmonious blend of faith and action that can indeed be seen as part of God’s plan for us.

Biblical Underpinnings

Faith and Works: The Bible consistently emphasizes the importance of both faith and works. In James 2:14-17, we read, “What good is it, my brothers and sisters, if someone claims to have faith but has no deeds? Can such faith save them? … In the same way, faith by itself, if it is not accompanied by action, is dead.” This passage highlights that true faith is demonstrated through our actions, aligning well with the Sufi emphasis on trusting in God while also taking practical steps.
Responsibility and Stewardship: The parable of the talents (Matthew 25:14-30) teaches about the responsibility of using our gifts and resources wisely. The servants who actively invested their talents were praised, while the one who hid his talent was reprimanded. This parable underscores the idea that we are expected to be proactive and responsible stewards of what God has given us.
Partnership with God: In Philippians 2:12-13, Paul writes, “Therefore, my dear friends, as you have always obeyed—not only in my presence but now much more in my absence—continue to work out your salvation with fear and trembling, for it is God who works in you to will and to act in order to fulfill God’s good purpose.” This passage reflects the dual aspect of human effort and divine guidance, suggesting that we are co-creators with God in our spiritual journey.

God’s Plan in Daily Life

Recognizing that God’s plan involves both our trust in God and our active participation can bring clarity and purpose to our daily lives. The Sufi wisdom does not contradict biblical teachings but rather complements them by emphasizing that our faith in God should inspire us to take responsible actions. By praising God and tying our camel to the post, we acknowledge that while we trust in God’s provision and guidance, we also play a crucial role in manifesting God’s plan through our efforts.

In practice, this means seeking God’s will through prayer, studying scripture for guidance, and using our God-given abilities to act responsibly and diligently in our circumstances. By doing so, we honor both the divine and our own human agency, living out a faith that is both trusting and proactive. This integrated approach can help us navigate life’s challenges with confidence, knowing that we are working in partnership with a loving and guiding God.

Balancing Justice Work, Worship, and Spirituality: Being the Church

by Rev. Dr. Derrick Elliot

Twelve years ago, one of the things that drew me to the United Church of Christ was our commitment to justice work and the inspiring God Still Speaking campaign (spiritual and worship) on TV. This journey began as a member of Casas Adobes Congregational Church UCC, where I became a Member in Discernment. Now, I am the pastor of two UCC churches. Throughout this journey, I have seen the importance of balancing our call to justice work with our worship and spiritual life. In the United Church of Christ, we are deeply committed to all three. Our work for justice, our worship, and our spiritual practices are not mutually exclusive but rather three essential aspects of our mission of being the church in the world.

Biblical Foundations

The Bible offers us numerous examples of the inseparability of justice, worship, and spirituality. The prophet Micah summarizes this beautifully: “He has shown you, O mortal, what is good. And what does the Lord require of you? To act justly and to love mercy and to walk humbly with your God” (Micah 6:8). This verse encapsulates the essence of our calling—justice, mercy, and humble devotion to God.

Jesus himself emphasized this balance. In Matthew 23:23, He rebukes the Pharisees, saying, “Woe to you, teachers of the law and Pharisees, you hypocrites! You give a tenth of your spices—mint, dill, and cumin. But you have neglected the more important matters of the law—justice, mercy, and faithfulness.” Here, Jesus points out the necessity of both outward acts of justice and inner spiritual devotion, which includes worship.

The early church also embodied this balance. In Acts 2:42-47, we see the early Christians devoted themselves to the apostles’ teaching and fellowship, to the breaking of bread and prayers, while also sharing their possessions and ensuring that no one among them was in need. Their worship and communal life were deeply connected to their acts of justice and mercy.

The Consequences of Imbalance

When we heavily focus on justice work without nurturing our spiritual life and worship, we risk burnout and disillusionment. Justice work can be demanding and emotionally taxing. Without a solid spiritual foundation and regular worship, the relentless pursuit of justice can lead to feelings of frustration and exhaustion. For example, activists who neglect their spiritual practices and worship may find themselves overwhelmed by the enormity of the issues they are addressing, leading to a loss of hope and motivation.

Conversely, when we focus solely on spirituality and worship without engaging in justice work, our faith can become insular and disconnected from the world around us. Spiritual practices and worship that do not inspire action can lead to a form of complacency where we feel spiritually fulfilled but fail to address the pressing needs of our neighbors. This imbalance can result in a church that is rich in spiritual life and worship but poor in social impact, failing to live out the Gospel’s call to love and serve others.

Real-Life Applications (Evangelism)

Evangelism isn’t a dirty word; it’s a heartfelt invitation to share the love and hope found in our faith. I would like to write more about this in another article. However, balancing our call to justice work with worship and spiritual life is essential, as they are all integral aspects of our mission in the United Church of Christ.

Community Engagement, Prayer, and Worship: Many churches find that organizing regular food drives to support local food banks is an effective way to serve their community. These drives provide much-needed resources for food banks, which in turn help families in need. To integrate spirituality, each food drive can start and end with a short prayer, led by a volunteer or one of the participants. Incorporating moments of worship, such as singing a hymn together or sharing a scripture about generosity and caring for the hungry, can also deepen the connection between giving and faith. This practice grounds the act of giving in faith and emphasizes the importance of compassion and sharing God’s blessings with others. By intertwining justice work with moments of prayer and worship, churches reinforce the message that acts of service are expressions of spiritual commitment.

Education, Meditation, and Worship: Churches offer educational programs that address social justice issues, ensuring these sessions begin and end with meditation or prayer. Including moments of worship, such as reflective songs or responsive readings, can help participants connect their learning and activism with their spiritual growth. This practice, as seen in many series on racial justice, helps participants connect their learning and activism with their spiritual growth. This echoes the instruction in James 1:22, “Do not merely listen to the word, and so deceive yourselves. Do what it says.” Education coupled with worship encourages us to be doers of the word.

Personal Balance: On a personal level, it’s crucial to integrate justice, worship, and spirituality into daily life. Many people find that setting aside time each morning for scripture reading, meditation, and worship helps them approach justice work with a spirit of compassion and humility. Additionally, engaging in justice work with a prayerful and worshipful heart transforms tasks from burdensome duties into acts of devotion. Colossians 3:17 reminds us, “And whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him.” This scripture encourages us to integrate our faith into every action, making our justice work an extension of our worship.

The Wisdom of Spiritual Leaders

Howard Thurman, a prominent theologian and civil rights leader, often emphasized the critical need for maintaining a deep spiritual life while engaging in social activism. He believed that neglecting one’s spiritual foundations could lead to a disconnection from the very essence that drives meaningful and sustainable social change. Thurman’s writings, such as “Meditations of the Heart” and “Jesus and the Disinherited,” highlight how spiritual discipline and inner reflection are essential for those involved in justice work, ensuring their actions remain rooted in a profound sense of purpose and humanity.

Henri Nouwen, a Catholic priest and theologian, emphasized the necessity of balancing activism with times of prayer and reflection. He argues that without returning to a quiet place of contemplation, our actions risk losing their grounding in God’s love and can become self-serving and disconnected from their true purpose. Nouwen’s extensive writings, such as those found in “The Way of the Heart” and “Out of Solitude,” highlight the importance of integrating inner spiritual practices with outward actions to maintain a deep connection with God and ensure our activism remains aligned with divine love and purpose.

Parker Palmer, a noted Quaker author and educator, emphasizes the necessity of balancing activism with times of rest and reflection to maintain a connection with one’s inner light. He argues that true social change arises from a deep spiritual grounding. In his book “A Hidden Wholeness,” Palmer highlights that living with wholeheartedness requires integrating our inner spiritual practices with our outward actions. He states, “The power for authentic leadership is found not in external arrangements, but in the human heart” (Palmer, 2009). This underscores the importance of inner reflection and grounding in sustaining meaningful and effective social change.

Balancing justice work, worship, and spirituality requires intentionality. As members of the Southwest Conference, let us embrace this threefold calling. Let us act justly, love mercy, and walk humbly with our God, knowing that our work for justice is deeply rooted in our spiritual life and worship. By doing so, we truly embody what it means to be the church in our world today.

Balanced

This is Conference Minister Rev. Dr. Bill Lyons’ message preached at First Christian Church UCC/DOC in Las Cruces on Sunday, July 24, 2022.

³⁸Now as they went on their way, he entered a certain village, where a woman named Martha welcomed him into her home. ³⁹She had a sister named Mary, who sat at the Lord’s feet and listened to what he was saying. ⁴⁰But Martha was distracted by her many tasks; so she came to him and asked, “Lord, do you not care that my sister has left me to do all the work by myself? Tell her then to help me.” ⁴¹But the Lord answered her, “Martha, Martha, you are worried and distracted by many things; ⁴²there is need of only one thing. Mary has chosen the better part, which will not be taken away from her.” Luke 10:38-42

Martha is fussing, and Mary is listening. Martha is wrong and Mary is right. Right? Or maybe, Martha is doing what a woman is supposed to do (serving) and Mary is doing what a man is supposed to do (learning)[1] so when it comes to the cultural norms and gender expectations of their day, Mary is wrong, and Martha is right. Or maybe, Martha is attending to the needs of others, and Mary is doing something more like what the priest and Levite were doing in the story just before today’s text, focusing on things above. And in that story – the story of the Good Samaritan – someone neglecting the needs of people, especially hurting people right in front of them, in favor of focusing on things above got scolded by Jesus. And in today’s story, that response is reversed. Jesus scolds Martha who is attending to the needs of others and the honor of her house, and he commends Mary. One thing that is certain about this passage is there’s nothing simple about it! A second certainty is that the story of Mary and Martha opens a profound window for understanding the Realm of God as Jesus understood it, and as Luke and the early church tried to live it.

The Rev. Dr. Niveen Sarras is a Hebrew Bible scholar and pastor at Immanuel Lutheran Church of Wausau in Wausau, Wis. She was born and raised in Bethlehem, Palestine. About Mary and Martha she writes:

In my culture and in first-century Palestine, hospitality is about allowing the guest to share the sacredness of the family space. The women’s role is to do all of the cooking and food preparation. It is very unusual for Palestinian women to join male guests before they are done with all the food preparation. In my culture and Jesus’, failing to be a good hostess means disrespecting the guest.

The traditional interpretation of Luke 10:38-42 presents the narrative as a problem between Martha and Mary, but it is about the two kinds of ministries: diakonia and the word. Marta represents the ministry of diakonia, and Mary represents the ministry of the word. Jesus does not prefer the ministry of the latter over diakonia. Instead, Jesus does not want the diakonia to be at the expense of the ministry of the word. Both ministries are important.[2]

Luke’s point in chapter 10 is that hospitality quintessentially marks membership in the people of God. When the seventy received their mission, a community’s hospitality was the proof of participating in the Kingdom of Heaven. Hospitality defined the Samaritan as a good neighbor. And in the next chapter, Luke 11, the tell of a friend is their willingness to give you good things when you ask for them, even when doing so inconveniences or costs them.

Jesus told the story of the Good Samaritan when he met a man skilled in Biblical study who had trouble living God’s Word in relationship to his neighbors. Luke “shock[ed] [his readers] because they did not expect a Samaritan, an enemy…, to be their neighbor and succeed in what their religious leaders failed to do.” [3] In this story Jesus met a woman so busy serving others that she wasn’t listening for God’s Word.[4] Luke shock[ed] his audience again” when he welcomed Mary as a student.[5]

Recovering the symbiotic relationship between the ministry of service to a broken and hurting world and deeply listening to the words of Jesus can be a step toward healing the divisions in today’s Church and empowering us for being Kin-dom of God friends, Realm of God neighbors. Notice that “Jesus does not ask Martha to give up the ministry of diakonia; instead, he intends to relieve Martha from her anxiety and exhaustion by inviting her to join her sister in learning from him. Then, she can resume her hospitality with her sister.”[6]

These past several weeks I’ve spent a significant amount of time offering a progressive Christian witness in the public square. Listening to the stories of our neighbors about the impact of unaffordable health care and resulting medical debt has been heartbreaking. Listening to the anger and determination of young activists whose communities have been targeted by voter suppression laws has been inspiring. Crafting public statements and working on ballot initiatives in what the UCC Statement of Faith calls “the struggle for justice and peace” is exhausting! Sitting at the feet of Jesus listening deeply to his words grounds us, calms us, reminds us why we are doing ministry in the public square. Without the doing – the struggle, the risks, the solidarity with and accompaniment of our neighbors, “faith by itself, if it has no works, is dead.”^[7]

Last Saturday while moderating a webinar to inform, educate, and mobilize progressive churches for reproductive rights I heard both Rev. Dr. Cari Jackson with the Religious Coalition for Reproductive Right and Brittany Fonteno, executive director for Planned Parenthood AZ say they were engaged as Christians in the fight for abortion rights not in spite of their faith but because of it. They are women who model for me the ministry of hospitality – neighborliness, and friendship – built upon a foundation of sitting at the feet of Jesus and deeply listen.

More than that, these women are the voice of Jesus for me. The Word of God that Mary was drawn to was not written on the scrolls in her synagogue. The Word of God that engaged Mary was the Word of God embodied and the words he spoke. Balancing the tasks of hospitality with the ministry of the Word means sitting at the feet of our neighbors and listening to them too, for they have a Word from God for us told in the stories of their lives. Jesus always taught us about the Realm of God through the lens of human experience. Jesus was focused on people not issues. He always interpreted the issues of his day through the lens their impact on people’s lives. And when challenged with a decision between what his Bible said and doing the compassionate neighborly thing, Jesus always chose hospitality.

Martha, thank you for opening your home to us this morning. Mary, thank you for your calm non-anxiousness in the midst of swirling surges of busy-ness and doing. Jesus, thank you for affirming countercultural gender roles, and for reminding us that actions related to loving mercy and doing justice and spending time in your presence listening deeply are two sides of a balanced life for everyone invited to your banquet table.

“If we censure Martha too harshly, she may abandon serving all together, and if we commend Mary too profusely, she may sit there forever. There is a time to go and do, there is a time to listen and reflect. Knowing which and when is a matter of spiritual discernment. If we were to ask Jesus which example applies to us,” Martha or Mary, “his answer would probably be, “Yes.”[8]

[1] Swanson, Richard W. Provoking the Gospel of Luke: A Storyteller’s Commentary. P. 167.

[2] Sarras, Rev. Niveen. https://www.workingpreacher.org/commentaries/revised-common-lectionary/ordinary-16-3/commentary-on-luke-1038-42-5

[3] Ibid.

[4] Craddock, Fred B. Luke (Interpretation: a Biblical Commentary for Teaching and Preaching. P. 151

[5] Sarras, Rev. Niveen. https://www.workingpreacher.org/commentaries/revised-common-lectionary/ordinary-16-3/commentary-on-luke-1038-42-5

[6]Ibid.

^[7] The Holy Bible: New Revised Standard Version (Jas 2:17). (1989). Thomas Nelson Publishers.

[8] Craddock, p. 152

Should, Must, Gotta, and Have-To

by Karen Richter

Are you tired? I seem to have a lot of tired friends lately. Whether they are parents, activists, or just in a career building phase (or all three!), I see caring and beloved humans all around me moving from one obligation to another.

“I just gotta…”
“Guess I should…”
“My must-do today is…”
“I’m sorry but I have to…”

This makes me sad because we are not called to a life of Shoulds and Gottas.

But… there’s work to do, right? The world’s a mess and its needs call to us, right? When we pray, asking God to feed the hungry, God says, “I sent you,” right? It’s arrogance to think that the world is depending our our little bit, but at the same time, the world IS DEPENDING ON OUR LITTLE BIT! How do we reconcile this mental anguish and move on?

I’ve spent my summer doing yoga (now that’s random… just bear with me). I’m struggling with Tree pose; it’s a balancing pose and my balance is pretty crap. My teacher says, “Feel your feet. Hello, feet! Feel two corners in the front of your feet and one corner in the back of your feet.” When I’m a good listening little yogi, I do this and THEN I can raise one foot and lift my arms into Tree. When I try to jump right in, without talking to my feet and feeling my foundation, I wobble like crazy and my Tree pose doesn’t do much.

It’s my humble suggestion to approach our work, especially in social justice, in the same grounding, foundational way. First, we must feel our freedom. Freedom is our birthright, our calling, a gift from God. Freedom is the three corners of our feet.

Galatians 5:1 For freedom Christ has set us free. Stand firm, therefore, and do not submit again to a yoke of slavery.

2 Corinthians 3:17 Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom.

Feel your freedom, friends; stand firm. From this foundation, move joyfully into your work.