The Tower and the Tongues

The Tower and the Tongues

Today we are going to look at two stories. The first one is about a tower. It’s in the book of Genesis, the eleventh chapter. Read it here, if you’re not familiar. [https://bible.oremus.org/?passage=Genesis+11:1-9] The world at the end of this first story is more recognizable to us than the world at the beginning, isn’t it? A world where people have a hard time understanding each other. Makes you wonder: Has it always been like this? Why is it like this? Does it have to be like this? Imagine with me, somewhere, sometime before stories were written down. A man sits by a fire after the family meal, and his little child snuggles in next to him. As the child looks out to the west where the sun is setting in the distance she asks: “Papa? Does anybody live on the other side of that horizon?” “Yes child,” he says. “Are they like us?” she asks. “In some ways they are,” he says. “But in many ways they are not.” “What do you mean?” she asks. And he starts to tell her a story about how everyone in the world used to speak the same language. But she interrupts him, “You mean some people don’t speak like we do now?” “That’s right,” he says. “Then how do they understand each other?” And he tells her something about understanding that she won’t actually understand for years to come, but she’ll remember how it piqued her curiosity when he said, “If you want to really understand someone you have to learn to understand them regardless of the words that you both are using.” Eventually, laced through with her many questions, he gets around to telling her the full story that his mother told him when he was a child, and the one that his mother’s father had told her as a child. The story that he told his daughter would have been a version of the story that we read today, though not like it exactly. Because like every story, it grew as it drifted from generation to generation, and from family to family, and from culture to culture. It shape-shifted to meet the needs of each storyteller and of each of their audiences. You can imagine, at some point, somewhere, someone wrote down the version of the story that we have today, and it makes you wonder: Who was that storyteller’s audience, when he or she or they wrote down the particular version that we have in our book here today? As we read the first story: We drop into a scene where everyone in the whole world speaks the same language. And they’ve clustered together to live and build in one place. And presumably they’ve figured out how to feed themselves and cloth themselves and how to meet their other basic needs, because someone has gotten around to the extracurricular activity of inventing bricks. Up until now they’ve all just built things, supposedly, with stones stacked precariously up on one another. Stones will only stack so high before rolling off of each other. But now they have these well-baked bricks, and they have tar to hold them together. “Let’s stack these bricks to build a city,” they say. “And to build a tower that reaches to the heavens.” They’re not just doing this for shelter, or even for protection. “Let’s do this to make a name for ourselves,” they say. But God scrambles them up in the story. God makes it so that they can’t understand each other, and can’t cluster together to build their own personal little empires. So they spread out, and they abandon their tower, and the name that they wanted to make for themselves is forgotten. The first audience for this version of the story was a nation in exile. The Hebrew people had been displaced from their homelands by the mighty Babylonian empire. In that context someone began writing down these ancient stories for their people in exile. When this exiled audience hears that God confuses the people of Babel and frustrates their endeavor to build a tower, the Hebrew people are hearing a story about their oppressors, the Babylonians, being routed by God. They are hearing a story about how God is against the empire. They love this story. The more you look for it in stories about the God of the bible, the more you will begin to see that God is always finding ways to poke holes in the persistent human impulse to build an empire, whatever form it takes. And it does take many forms. For the Babylonians are long gone by the time we get to our second story, this one is in the book of Acts, chapter two. The Babylonians are gone, but the people are still scrambled up, still talking past each other more so than to each other. They’re still living their lives in the shadows of empire, living against rather than with one another. Nevertheless, a small group of people has gathered, with hopes and a vision for an alternative way of living and being together. Their vision is inspired by the life, the death, and the subsequent reappearance of a recently executed Palestinian man who had some radical ideas about divine love and about liberation from the ways of empire. Go ahead and read the second story, here. [https://bible.oremus.org/?ql=379055329] The same spirit that hovered over the winds of creation [https://arammitchell.substack.com/p/it-begins-with-delight] is the spirit that blew in like a gale force and stirred up this small group of people gathered in Jerusalem. It’s the spirit that prompted them to understand one another, each speaking in their mother tongues. It’s the same spirit that scrambled the efforts of the people of Babel. This spirit swoops in often to heighten the drama and compel the movement of many stories in the bible, and elsewhere. It’s seldom predictable. We call it ruah, pneuma, sophia, shekinah. It’s the same spirit that lingers at the threshold of your own becoming—the thresholds of your growth and your creative contribution to this world. The creative spirit is lasting and mighty. It is a holy spirit. It moves the world. It shapes the world. And it will not be defeated by any destructive drive. It will not be eclipsed by any ego-driven endeavors. As you’ll recall, the creative spirit was already there at the beginning. It is always already among us. And it is always already within you. But when we look around and see the world the way it is we have to acknowledge that the creative spirit is not always present in the ways that we live, in the ways that we treat each other, treat the world, and treat ourselves. It takes skill and grace to live by the spirit. What I mean by that is that it is common to live in conflict with the mighty and lasting spirit of creation. But there is a way to live aligned with the power of that spirit. That’s what Pentecost Sunday is about: Living according to the power of the holy creative spirit, rather than against it. Though you’ll begin to see—once you’ve tasted what it is to live by the spirit—that underneath everything else, it’s really what every day is meant to be about. Pentecost Sunday, just invites us to look directly at what it is that compels a life lived by the spirit. And these two stories—of the tower and the tongues—are the perfect stories for us to be looking at to discern what it is that compels a life lived by the spirit. Because one of them shows us what it looks like when we forget the creative spirit within us. And the other shows us what happens when we remember. In the story of the tower of Babel I can’t imagine that God is trying to keep the people from their creative impulse, or from the desire to pursue proximity to God, or from the desire to make home for themselves in a particular place with particular people. I don’t imagine that God was preventing or protecting the people of Babel from any of those things in the story. Yet God scrambles their efforts to build what they were building. Why? To answer this it helps to remember that God is usually concerned more with a person’s motivation than with their behavior. Read that again, let it sink in (and don’t get distracted by whether or not you actually believe in God): God is usually concerned more with a person’s motivation than with their behavior. Which isn’t to say that behavior doesn’t matter, just that there are always distracted and incoherent motivations behind every errant act. So what was motivating the people of Babel? The story tells us: “That we may make a name for ourselves.” Put simply: They want to be famous. Put another way: They are obsessed with what other people think of them. And making something out of that obsession—creating in order to center yourself in the world—this motive is counter-productive to true and lasting creation. In other words: If you are obsessed with praise or critique, in the end, you will create nothing that lasts. You might succeed in making a name for yourself. You may emblazon your name in bright gold lettering on high towers. Your name may indeed be renowned and recognized the world over. But if it is renown that drives you, your creation will not last. For the creative spirit will spill out of the object of your making, and your legacy will be nothing but a husk of infamy. So. We were not created to be famous. And yet, we bear the image of a creator who delights in relation. We are meant, in some way, to be known. To have names and stories that are lived alongside of others who also have names and stories. We are meant to be with one another. The creative spirit of God did not make us to be anonymous. We were not made to be famous, but neither are we meant to be anonymous. So what is it that motivates a life lived in alignment with a lasting and mighty creative spirit? It’s simple, really. Not famous. Not anonymous. But generous. We are made and moved by the holy creative spirit to be generous. Do you see it? In one story, when the people want to make a name for themselves, to build a personal empire, they lose their connection with the spirit of being generous. They stop being oriented toward one another. They stop understanding each other. They stop creating together, and they move away from one another, estranged. In the other story, people have come together from all over the place—and even though they speak different languages, there is a spirit in their midst prompting them to understand each other. It’s a creative spirit that connects people across vast lines of difference. There’s more to it than being against empire. (Though that’s certainly a good place to begin.) The holy creative spirit is never just against something. It’s always also for something. Later in the story about the tongues—which is actually a continuation and redemption of the first story about the tower—we learn: Everyone around was in awe—all those wonders and signs done through the apostles! And all the believers lived in a wonderful harmony, holding everything in common. They sold whatever they owned and pooled their resources so that each person’s need was met. Remember what the little girl’s father said, by the fire, at sunset? “If you want to really understand someone you have to learn to understand them regardless of the words that you both are using.” The universal language of the holy creative spirit is the language of being generous, of looking at those around you and longing to contribute to their fullness. This isn’t easy to do. We will falter—stumbling from time to time back to our towers of self-importance—but the wonder of the movement of the creative spirit in our lives is that we never run out of opportunities to look past the impulse to make a name only for ourselves, and look instead toward the common good. And when we do this in community we can give our focus to generously and creatively making others great, trusting that they are striving to do the same for us. It’s a beautiful thing. It’s how we just might live in wonderful harmony, by holding everything and everyone in common. That’s my prayer today. That’s my prayer for life. *I preached a version of this at Edgecomb Community Church on Pentecost Sunday, 2026 [https://www.youtube.com/live/yc1hSuQVnC8?si=gjLlwFByIOtGXmJn&t=1931]. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit arammitchell.substack.com [https://arammitchell.substack.com?utm_medium=podcast&utm_campaign=CTA_1]

The Motherful God

As you’ve noticed, no doubt, I’m working through some of the ancient stories in the Hebrew book of Genesis. Gleaning them for wisdom that we might apply to this project of being human, and making things better in the world. That’s what I’ve been doing the past few weeks. I preach about one of the stories on Sunday, then brush them up a little bit to share with you here on Substack. I’ve been tackling the stories in order. Sunday was Mother’s Day. The story that came up for Mother’s Day was the one about Cain and Abel [https://bible.oremus.org/?passage=genesis+4:1-17]. For the biblically uninitiated, that one’s not a conventional choice for a Mother’s Day reflection. It is a tale about the first man to have ever had a human mother, so there’s that. But in the story he ends up murdering his younger brother. It’s not a feel-good story. But I love a challenge from the pulpit. So I took a swing. Found my angle. And this is what I preached [https://www.youtube.com/live/LPKa3G99uJ4?si=69subOtCmyxE0Dla&t=2174]… This story doesn’t tell us how Eve responded to the drama and tragedy between her first two sons. We can only speculate about her grief and confusion. What we are shown are the ways that God mothers Cain through the movements of this story, giving him every chance to become himself—and when he loses himself, to be restored. Stories are meaning-making devices. [https://arammitchell.substack.com/p/the-stories-that-shape-us] They help us make meaning of the world—as we’ve seen the past couple of weeks. Two weeks ago, the stories of creation [https://arammitchell.substack.com/p/it-begins-with-delight]. Where do we come from? How is it that we live in a world so full of wonder? What is the origin of our experience of delight? Then, last week, the stories of our first ancestors [https://arammitchell.substack.com/p/sparkle-and-grit-a-garden-of-eden] and their stumbling out of innocence and into the possibilities and challenges of spiritual maturity. What do we do with this complicated world? Where delight and shame mingle? Where we’re compelled to grow things, birth things, love things—but where it’s also painful, where we must risk harm to grow and birth and love? These sorts of stories are not only about making meaning, but are also meant to change us. They are meant to invite us into personal growth and change. And meant to invite us into making a change in the world, seeing the world as it is and birthing new possibilities. Today’s story of Eve’s firstborn, Cain—like so many of our ancient stories—has been used and explored to make meaning for thousands of years in as many different ways. The meaning that we glean, and the change that we make, every time we read a story, hear a story, tell a story is affected by two things: * It’s affected by the perspective that we bring to the story—how we see the world, our biases and conclusions that we are already holding, affect what we might glean from any given narrative. * And it’s affected by the need that we bring to the story—this is related to the first, we come to stories seeking solutions to the problems that we face; seeking solutions to the problems that we give the greatest weight and priority to. So acknowledging that—acknowledging our influence in the task of reading sacred text and heeding what wisdom might be revealed to us there—I invite you, with me, to purposefully bring a particular perspective and expectation to this story. As we look at this ancient story, let’s look for the mothering ways of God—how the sweet spirit of the divine meets the deep longing of our hearts. And let’s look for how God invites us to participate in more motherful ways—how She moves us to meet the deep needs of our world. When I use the word “motherful” I am borrowing the word and its meaning from the queer, Black author, alexis pauline gumbs [https://www.alexispauline.com/], who identifies as a ‘love evangelist’ and calls all humans, regardless of gender, into practices of mothering. A motherful world, she says [https://podcasts.apple.com/us/podcast/a-motherful-world-with-alexis-pauline-gumbs/id1309300649?i=1000664107391], is one that is oriented toward ways of being that are most nourishing and lifegiving for the collective, for the common good. Motherful ways are unrelenting in their hope for life, in their conviction that love and creation are more powerful than any form of violence, sickness, or domination. And just to be clear—this reflection that I’m offering here is for everyone. To my brothers specifically—I think one of the most generous responses to Mother’s Day, one of the best ways to honor the mothers of this world would be for all men and male-identified souls everywhere to imbue their masculinity with motherful ways of being. So let’s crowdsource this a bit: What do you think are the qualities of a motherful world? Some of what came through from the folks I walk with at a little church in Maine: Listening. Empathy. To know what it is to be seen. Being present. Accompaniment. Unconditional love. Tenderness and compassion. Touch. Forgiveness. Patience. Hugs. Sacrifice. Joy. Laughter. Hope. Strength. Encouragement. Feeding us. Nurture. You have a list, too, don’t you? Funny how envy doesn’t go on the list, isn’t it? Neither does violence. Or retribution. The motherful ways of God, as we’re about to see in the story of Cain, call us back to ourselves as the remedy for envy. They hold us to account when we’re out of line. And they protect us, in order to provide the space that we need to participate in the processes of restoration. The story begins with Eve becoming the first mother. “With the help of the spirit of creation,” she says. “With the help of the Mother Hen Spirit that hovered over the waters at the beginning of everything—I’ve made this child. Brewed him into being just beneath my heart, and broke the waters and puffed him with breath and filled him with milk.” “With God’s help,” she says. “I’ve gained this child.” So she gives him the name Cain, which means acquired or gained, but we know might also mean learned, developed, grown. Which is good, because Cain has a lot of growing to do as a man. And Eve births another boy, and names him Abel, which means vapor or mist. Which is an interesting choice for a name, but makes sense in this story because this story is not about Abel. This story is about Cain. And Abel’s presence in this story is fleeting from the beginning. Time passes. And Cain and Abel both set out to do what they’re here to do. Cain is growing food and Abel is raising livestock. And then there’s this matter of them both making offerings to God, because we all know that God loves a farmer’s market, and delights when you gather for Her bouquets of flowers. And in the story there is seemingly something about Abel’s offerings that is pure and natural, and there is something about Cain’s offerings that is contrived or forced. And God can see that Cain is struggling to live with the same sort of authenticity that seems to come so naturally to Abel. And Cain can sense that God can see this. And Cain goes into a sulk. Now that’s relatable, isn’t it? We’ve all been there, haven’t we? Focusing so much on the gifts and blessings of others that we forget to live our own authentic lives. We forget that we also have a contribution to make. Not one that we need to force. Not something that we have to do, or that we ought to do, or that we should be doing. Not something that is a responsibility or a duty, even. But a contribution that it is our privilege and joy to produce. It can take a lifetime of practice to learn to recognize what it is that is ours to give. But also, in another way, it becomes clear instantaneously—doesn’t it?—the moment we are doing what we’re here to do. It flows through us as naturally as a river hugging her banks, when we let it flow. Alas, we all too often dam ourselves up with envy and petty resentments. But God is a loving mother, calling us back to ourselves, because God knows that living the life that is ours to live—that that is the best remedy for envy. So God says to Cain, “Why this tantrum? Why the sulking? If you do well, won’t you be accepted?” As if to say: “As often as you focus on a life that is not yours to live, you will be out of line. You’ll stray from your path. Cain, get back to being you.” This maternal wisdom doesn’t sink in for Cain. He’s too bent out of shape. And envy festers into resentment, and resentment decomposes into rage, and rage compels him toward violence, and with the impulse to do violence at the helm: Cain destroys life. Cain kills his brother. Rather than doing the work of living his own life, Cain takes the life of another. And God—who is always confounded by violence—says: “What have you done!?” And this is where we expect God to vindicate Abel, the innocent one, by punishing Cain; by delivering retributive justice. Lex talionis. An eye for an eye. A tooth for a tooth. Which is, after all, only fair. And is itself a legal code that helps to reign in vengeance. In the ancient world, this ‘eye for an eye’ kept punishments from being disproportionate to crimes. But God is always confounded by violence. She doesn’t understand the return of violence for violence. Her way is a better way. The motherful God does always hold us to account when we’re out of line. She is not blind to sin. She does not simply disregard misuses and abuses of power—instead she applies a muscular love that overpowers violence. She makes known to Cain: “There are consequences to your actions. By letting your anger erupt in destructive violence—rather than channeling your passion through creativity—things will be harder for you. Because violence makes things harder. Makes things worse. Violence makes you a stranger to yourself.” This is motherful truth. And here, this is the moment where the story turns on grace. Grace was, of course, always available to Cain, at every turn. But this is his moment of surrender to the unrelenting love of the motherful God. And God always honors our free will. Until we are willing, God’s love does not take root. But Cain surrenders to the grace of God at this point in the story: “I can’t take it!” he says. “What I’ve done has caught up to me, and I’m ruined.” There’s an interesting theological moment here, where Cain confuses the consequences of his own actions for the punitive will of God: “Your punishment is too much for me. You’ve thrown me off the land. I can never again see your face.” But God is clear in the story: “No,” she says. “That’s not my punishment. Not my will. Not my heart towards you. I will protect you.” And so she does, and so she always will. Which is not to say that we are immune to the consequences of our own decisions. And—this is vital—neither is it to say that we will avoid all experiences of harm that result from the actions and attitudes of others. What the motherful protection of God means is that even in No-Man’s-Land, every fresh moment is a chance to participate in restoration. Even east of Eden, every day we get to grow a little bit more, to reacquire ourselves, to regain who we were made to be with the spark of divine delight in our hearts. And, when we do the work that we need to do to align ourselves with who we truly are—not comparing ourselves to others or using our energy to destroy the things that we perceive as threats to our own thriving—but when we surrender to the grace of God’s guidance, which (I promise you this) is made most clear when you dare to dwell in your own beauty and belovedness—when we have the audacity to believe in these true ways of God—that is where we will find restoration, and that is where we will make our most profound contributions to this shared project of birthing a more motherful world. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit arammitchell.substack.com [https://arammitchell.substack.com?utm_medium=podcast&utm_campaign=CTA_1]

Sparkle and grit: A Garden of Eden story

You can watch me preach a version of this here [https://www.youtube.com/live/xJgOA-WHD18?si=9dXqEkyNwJ1t_44f&t=1850]. [First a couple of credits: Annette Garber’s Wandering with the Wild Feminine [https://annettegarber.substack.com/] inspires me. And her Daughters of Eve [https://substack.com/home/post/p-191885075] article inspired in general some good chunks of what I wrote here. Thanks specifically to Annette for the Rachel Held Evans quote. Also bringing significant inspo is the permission-giving work perspective that comes through in the style and content of mythologist Martin Shaw’s writings, especially pertinent this week The Fall & The Underworld [https://martinshaw.substack.com/p/the-fall-and-the-underworld].] As I sit at the coffee shop in town writing this, I look up and see (as if walking straight out of an essay in Ross Gay’s Book of Delights [https://www.rossgay.net/the-book-of-delights]) a stocky-bodied-bearded-beauty just strolling past on the sidewalk outside the window here, with a backpack containing (I’m imagining filled with) a skein of wool. I know this because he was (I might be wrong about the particular modality, but you’ll get the picture) crocheting a small piece of something that had yet to become what it may yet become. He was crocheting as he walked along, tugging at the yarn that draped out of his backpack and trailed like a tail—like a pet on a leash—ten feet behind him on the sidewalk. And the yarn was a bright teal color with (I promise you this) flecks of sparkle in it. I love us. Humans, I mean. I love us. We are sometimes so entirely ourselves. It delights me. It’s beautiful. I have a high view of humans. I believe in us. I believe that we are capable of incredible acts of generosity and creativity and love and courage. I believe that we are incredibly generous and creative and loving and courageous. And… It is also clear to me that we live well-east of Eden. You know? We do not live in the mythic realm of our first ancestors. We do not live always actually embodying and enacting our true nature and potential as image-bearers of a delighted and creative God [https://arammitchell.substack.com/p/it-begins-with-delight]. We can still taste it, though—Eden. We still long for it, in a remembering and anticipating sort of way. Some will tell you that the story of the garden of Eden and the forbidden fruit [https://bible.oremus.org/?passage=genesis+3] is where depravity enters the scene and eclipses delight. But I don’t see it that way. This mythic story—about our ancestors who ate some fruit that changed the way that they saw the world—is not about original sin. Not as far as I can tell. It’s not a fall from grace. As I’ll point out in a bit, grace actually shows up in a way you might not have seen before. This story about Eden and the fruit and the decisions that Eve and Adam make is a story about life as it is, and what it looks like to move through this life from a living commitment to spiritual maturity rather than resignation to spiritual infancy. We’ll come back to all that, though. First, I want to say more about how to read a story like this. Because there are lots of formative faith traditions with powerful sacred scriptures. And all wisdom texts worthy of the name are full of seeds of good, of liberation, and of healing. But reading scripture—whatever your tradition—is not a passive affair. The seeds of scripture are placed in the hands of those of us who practice the faith. And it’s up to us what we do with them. It’s up to us, and the repercussions are on us. As a spiritual leader working in one of the streams of the Christian tradition, I encourage my faith-kin to recognize that reading the bible is an active endeavor. Think: Messy. Think: Grit. Think: Bodies digging in the dirt. When we engage the bible we are gardeners of meaning. In other words: People of faith are responsible for how their sacred texts play out in our world. And this story, of Eden, the serpent, Eve and Adam has been used by people of faith—almost endlessly throughout Christian history—to subjugate, repress, dismiss, and demonize every daughter, sister, and mother on the planet. Let’s just go ahead and tell it how it is: Throughout history, people of faith have poisoned this sacred text with patriarchal perversions of the truth about who Eve, and every daughter of Eve, truly is. They have said she is untrustworthy. The source of sin. The reason for the fall from grace. The weaker sex. This story has been misused again and again to justify men lording it over women. But we don’t have to keep taking the poison. There is a more nourishing and beautiful meaning that we can glean from this story. What if Eve is, as the story tells us, the life giver and the expander of life? What if she’s the one who is actually brave enough to be curious about what else this life might hold? What if she’s the one who is strong enough to accept the consequences of living a full life—to mature beyond the orchard, to make decisions worthy of her wildness? What if she is the one who is generous enough to extend an invitation to her companion—to invite him too into an expansive life? Of course, the bible itself carries plenty of patriarchal residue in the words and stories. Like Eve’s curses in this story, and the pronouncement that Adam would lord it over Eve. Many many stories in the bible convey a time and culture where male supremacy was assumed to be the right way to order the world, along with other forms of hierarchy (like human over earth, like master over slave)—all of which continue to persist in the world today. Here’s the thing: Many many stories in the bible also contain elements of self-critique and internal cultural corrective. I find that particularly interesting. That if we’re willing to see it, we’ll see how the bible nudges both itself and us away from harmful structures and toward a movement of healing. That’s why I’m kind of tired of wasting energy on blaming the bible itself. The bible is an ancient text that begs interpretation. But we are responsible—as individuals, as practitioners or inheritors of our traditions, as communities of faith—for the meaning that we weave from these ancient texts. As Rachel Held Evans wrote: “If you are looking for verses with which to oppress women, you will find them. If you are looking for verses with which to liberate or honor women, you will find them. If you are looking for reasons to wage war, you will find them. If you are looking for reasons to promote peace, you will find them… If you want to do violence in this world, you will always find the weapons. If you want to heal, you will always find the balm.” If you, like me, are someone who reads the bible as a source for gleaning wisdom, please hear me now—this is not a passive endeavor. We are responsible for actively retelling and recentering the divine delight at the heart of all existence. We are responsible for looking to our sacred stories and using them to make meaning of our reality. That’s how it was for the ancient people who wrote these stories down as well. The God in the story of Eden and the forbidden fruit is a reflection of the theology of an ancient people trying to make sense of their reality. In the world of literature and mythology these kinds of stories are known as etiological. An etiology is a myth that explains the origin of something. In other words, this story is not a divine pronouncement of how things should be. It is a human exploration of why things are the way they are. So the curses that God utters in the tale are not reflections on how things ought to be, they are reflections of our predecessors grappling with how things actually are in the world. You can almost hear them saying in this story… “Look around you. The work of growing things is hard and often frustrating, isn’t it? Why might that be? And feel within you. The labor of birthing things into the world is painful and all consuming. How do we make sense of that? And look at the world as it actually is. Men are obsessed with their own power, aren’t they? Childishly passing the blame, claiming superiority, lording it over women. Does it have to be this way?” You can almost hear them. We live outside of Eden, in the midst of harsh realities and challenging circumstances, confronted with toxic cultures and harmful ways of being. But we have a glimmer within us of what is possible instead. We are called to work toward birthing a better world. We were never meant to surrender to curses, but to fill the world with blessing. Here’s the mistake that we often make—or, at least, it’s the one that I have often made: I look at Eden with a longing to return. I look at my primal memory of Eden—at the Adam and the Eve who both live in me—and I long to place them back in the cool calm of their shame-free innocence. I long for them and for me to unknow good and evil. I long for the bliss of ignorance. I want to spend my mornings strolling with a protective God through an orchard watered by familiar rivers and peopled only with animals who respond to the names that I have given them. But that’s not the world. And whether or not it ever was the world, is not the point. The point is that, unless you wish to remain in spiritual infancy (and, you know, honestly, kind of no judgement if you do, but still, please don’t, because we need you out here, at the fullest edges of your growth) you have to move through the full drama of this story. You have to heed the snake. You have to eat the fruit. You have to put on the skins that God makes for you and you have to make the hard move east of innocence. Then you have to respect the angelic forcefield that—through the grace of God (yep, this is where grace shows up)—keeps you from fleeing back to ignorance every time the brambles snag your resolve, every time the birth pangs strike with their inevitable rush. The storytellers called it a curse, living outside of Eden. Because it feels that way, doesn’t it? Living with knowledge of good and evil. Seeing the ways that evil manifests in this world while knowing in your heart how good it could otherwise and actually be. The most sickening evils extend from perversions of the good. And the more clearly we can see the potential for good, the more sick we get with the evil. And once we see the world in its fullness, in its imperfection, in its incompletion—once we begin to grapple and reckon with our own fullness, imperfection and incompletion—there is no backward return to the simplicity of innocence. The angel’s multi-sided fire-sword that blocks us from returning to Eden makes that clear: There’s no such thing as going back. We don’t make things great by harkening back to how things used to be. That is a childish longing. Don’t get me wrong. It’s a relatable longing. And it’s natural. All of us feel a nostalgia for times gone by. There’s nothing wrong with that feeling. It holds some of the wisdom of what’s possible. But when nostalgia becomes our primary point of focus it can fester into an all-consuming grievance. And when left untended that insatiable grievance gangrene’s into cynicism about the world. You see this in politics, across the political divide. You can see it in religion. Maybe you can see some of it in your own heart—that temptation to spend your energy complaining about how things used to be better, rather than channeling your vision into the hard work of making things better in the world this side of Eden. On the faithful journey of human growth we have to find our moves for releasing the temptation to move back into ignorance. The path of faithful human growth does not get bogged down in nostalgia, but channels those longings to feed visions for a more beautiful world. The way to move on that path of growth is to take one courageous, creative step at a time. And stay with me now, because I know I got heavy there for a minute. But don’t get too bogged down with this as if it’s a hefty burden. As if you carry the whole world on your shoulders. That’s not it. You don’t. Not a single solitary one of us carries the whole world. We each only carry our own contribution. Like a skein of yarn. You are a beautiful, quirky, creative human being. You have in you the nature of a divine creator. Given that reality, and given what you know to be actually true about the conditions of our world—given all of that: What is yours to make, today? How might you knit together new possibilities from whatever you’re carrying in your backpack? The more sparkle and grit, the better. Can I get an AMEN? This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit arammitchell.substack.com [https://arammitchell.substack.com?utm_medium=podcast&utm_campaign=CTA_1]

It begins with delight

“The God of Genesis is unique in having, not a use, but instead a mysterious benign intention for humans.” —Marilynne Robinson This week I gave a sermon [https://www.youtube.com/live/kGRWBMqay-A?si=cDbNHukmaOXrxIiw&t=2174] about the stories of creation that are at the very beginning of the book of Genesis in the bible. Before giving the talk I reflected: What do I want to say about creation? What do I see in these stories? What do I hear? This is what surfaced: That delight is at the heart of all creation. I know what comes after these first couple of stories. I know that we’ll get to the death and the shame, the struggle and the judgement, the disappointment, the violence and mistreatment of each other and the earth. But in the beginning a spirit of delight hovered over the soup of possibility and called good things into being. Light and dark, good. The air we breath, the atmosphere we live in, good. The earth we move about on, good. The oceans we swim in, good. Seeds and fruit, sun and moon and stars, good good good. And swarms of fish and birds, good. Animals, along with us human animals, good. Very good. It’s clear from the poem in Genesis chapter 1 that this is so. There is a tone of delight, of joy that imbues the very energy of creation. And there might be something here for us. We are, after all—so the poem tells us—made up of the same creative stuff. We have the same nature and creative inclination as the Creator in the poem. If we want to make something good in this world, perhaps we’d do well to look first and foremost to what it is that delights us. We tend to get bogged down in what we should be doing. And, although there is a good and worthy place for obligation and duty, most of us don’t need to be coached toward obligation, we need a cultural corrective in order to keep from collapsing into an abyss of should’s. Let that be delight. This core message in the poem—that the Creator delights over creation, becomes even more pronounced when you understand the context of how and where this poem came to be. The Hebrew bible is a story of a particular group of people trying to keep their identity and integrity intact in the midst of a world trying to break them apart. Read that sentence again. Does that resonate at all? Anything timeless and relatable to that? The identity of the particular group of people was grounded in the conviction and ancestral memory that they were blessed by the central creative force of the universe, in order to be a blessing to the world. The Hebrew bible began being compiled—that is, the stories and poems gathered together and written down—at a time when this group of people were in political exile. They had been forced from their homes by an empire called Babylon. In that context of displacement they brought these stories together, to remember who they were, in response to the challenges of their circumstances and the heavy hand of their oppressors. Much of the bible is a remembering around identity. Which is a pretty good place to start when what you’re wanting to do is to make something good in the world. Much of the bible is a response to empire theology. Which is pretty important, because empire theology will have you running around in circles trying to: 1. Appease the oppressive powers of the day; or 2. Expend your energy trying to disprove it. The best and most useful forms of wisdom literature don’t engage either of these two pulls, but instead finds a third way, putting forth an alternative, something more compelling and creative. The theological profile of the Babylonian empire was more or less: The gods are indifferent, and we humans are a nuisance. Here’s an alternative to that: God delights in all of creation like a mother hen gathering her brood, and we humans are called to participate in creating good things. There is a second story that comes on the heals of the poem about the delighted Creator speaking delightful things into existence. That second story reads like a fable. Before there ever was rain, God blew breath into a clod of dirt, and rendered a living soul. Then God took up gardening. Especially fruit trees. It was more of an orchard really. God planted an orchard with trees that produced fruit—the original edible arrangement. And a couple of the trees that God planted had funny fruit. The fruit of one was life. The fruit of the other was knowledge. And if you know anything about stories then you know this detail is not insignificant. And if you’re one of those people who is inclined to turn the pages and look at the ending before you’ve even gotten through the beginning, then you will see that there are trees there too, just as there were at the beginning. And if you know anything about stories then you’ll know that it’s significant that the rivers that God watered the orchards with have names. Pishon. Gihon. Hiddekel. The Euphrates. And that, even if you don’t recognize the names of these rivers, you can imagine someone somewhere once upon a time must have known the names. Just as you know the name of the street you grew up on, and the name of your grade school, and the name of the park where you played little league. Which is all to say that God gets up to God’s business right in the midst of the most mundane matters and familiar places. Which is to say that this story about the clod of dirt that became a living soul—that was told long ago by the exiled people who knew these rivers—this story about all of that is somehow also about you and me and the rivers of life that we know. So. Then God deputized the living soul—whose substance came from the soil, so much so that we could also call this creature Living Soil, which was in fact his name. Then God enticed Living Soil with unlimited good things and one, only one, prohibited thing. (And if you know anything about stories—not to mention toddlers—then you know exactly where this one is heading. Or so you think.) Then God made other animals to keep Living Soil company. And everyone got a name. This is where it all begins. A delightful universe. A delighted God. A diverse array of creatures with names, and an inclination to connect, to come to know one another’s names. Wherever we go from here (or perhaps precisely because we know where we’re going from here—into the grit of the human experience on the other side of innocence) these beginning stories remind us to remember. Remember that there is a divine heartbeat of delight at the center of everything. Remember that we are called to re-center that delight one human heartbeat at a time. In other words: What is the arc of the story that you want your life to tell? Because you can live looking for ways to appease or disprove angry and vindictive gods? Alternately though, you can live looking for ways to join with a delighted and creative God in making good things? Which story do you find more compelling? — PS - It doesn’t matter so much, by the way, whether or not you believe in God, per se. The question remains: Which story do you want your life to tell? This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit arammitchell.substack.com [https://arammitchell.substack.com?utm_medium=podcast&utm_campaign=CTA_1]

Pastoring Purple

At my Christian college, during the chapel service one afternoon—I would have been probably 19 or 20 years old—the chapel speaker offered an invitation to all those in attendance to: “Stand up if you have a call on your heart to serve in ministry.” I did have that sense of call, so I stood up. It felt natural for me to stand. But once I got to my feet and looked around I remember feeling surprised—or some blend of self-conscious, confused, and upset—that everyone else wasn’t standing up. Plenty of the other religion majors were standing, but most of my friends—biology, pre-med, education, outdoor recreation, literature, art, music, business—were still in their seats. The extent to which I was upset and confused wasn’t directed toward them, it was directed toward the way that the invitation was framed, the way that “ministry” in that subculture of the Evangelical Christian world was presented. Why not throw it open a bit, and ask every young person in attendance there: “In what way is the call to serve and minister moving your heart in this moment? In what ways can you imagine responding to that call throughout your life?” One of the ways that I am heeding my heart and living my call is as a pastor, a sort of “professional” minister. Both times that I have served as a pastor, I didn’t go looking for it. I was, of course, involved in the decision, purposeful with my “yes” to the opportunities that I uncovered. But it was just that: A blend of external opportunity and inner urge to walk toward that opportunity, along with the talents and skills that I needed in order to walk toward it in good faith. That’s kind of how vocation works. Your calling won’t likely force you into compliance. Perhaps you’re one who seeks to forcefully uncover it, but it’s as like as not to surprise you with the particular forms that it takes. Even with the explicit label that I have—the job title that gives weight to my role as a professional minister—I continue to be surprised by the particular forms that my particular form of service and ministry are taking. For me, to be a pastor, means that I serve as a spiritual leader and teacher—in a particular location, tradition, and moment. What makes it interesting and wholly dynamic, is that the moments keep shifting, the tradition is ever living, and my particular location is populated with a mosaic mix of personalities and persuasions. For example, the community where I am pastoring a small church is blessed to be blended with folks who hold different political perspectives. Several on the left, some on the right, probably plenty who lean libertarian, and many who I suspect would identify as apolitical. And there’s a blend, too, of what the folks in my parish want to receive and experience when they come to church. The past several weeks have been a veritable dojo of practice for pastoring purple—given the present cultural moment, the compelling through lines of wisdom in my tradition, and the needs, wants, fears, and hopes of my blended church family. In this context I’ve been listening to the stirrings of my own heart, heeding the conviction I find there, shaping it with truth as best I’m able, and offering it with as much care and skill as I can muster. A couple things have surfaced as reliable anchor points in the dynamism of my experience pastoring purple: * We are all called to make the world good, to give ourselves to this world, to make our particular contribution informed by our personal blend of opportunity, urgency, skill, talent, and resources. Whether or not you are willing to respond to that call is up to each of you. * When you respond in a particular way you’ll probably get some feedback. Here’s my advice for how to engage the feedback you receive: If it’s online and anonymous, ignore it. If it’s encouraging and personal, receive it, let it boost your spirit. It it’s critical and caring, receive that too, let it boost your growth. But regardless of whether it’s encouraging or critical, don’t collapse into it. At the end of the day, or better yet, at the start of the next—especially if you are feeling disoriented, frustrated, disengaged or over-engaged—it never hurts to go ahead and ask yourself, all over again: “In what way is the call to contribute moving my heart in this moment?” And find a way—a small way, a today way—to respond to that call. This is where to go if you want to see me pastoring purple: This is where to go if you want help responding to the dynamic nature of your call: This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit arammitchell.substack.com [https://arammitchell.substack.com?utm_medium=podcast&utm_campaign=CTA_1]