Nadia Bolz Weber Quotes

I need a God who is bigger and more nimble and mysterious than what I could understand and contrive. Otherwise it can feel like I am worshipping nothing more than my own ability to understand the divine.

Never once did Jesus scan the room for the best example of  holy living and send that person out to tell others about him. He always sent stumblers and sinners. I find that comforting.

God, please help me not be an asshole, is about as common a prayer as I pray in my life.

Jesus taught us to pray, "Forgive us our trespasses as we forgive those who trespass against us" not forgive us and smite those bastards who hurt us.

The movement in our relationship to God is always from God to us. Always. We can't, through our piety or goodness, move closer to God. God is always coming near to us. Most especially in the Eucharist and in the stranger.

Every human community will disappoint us, regardless of how well-intentioned or inclusive.

We want to go to God for answers, but sometimes what we get is God’s presence.

Forgiveness is a big deal to Jesus, and like that guy in high school with a garage band, he talks about it, like, all the time.

Because in the end, we aren’t punished for our sins as much as we are punished by our sins.

It’s God saying, “I love the world too much to let your sin define you and be the final word. I am a God who makes all things new.

It happens to all of us," I concluded that Easter Sunday morning. "God simply keeps reaching down into the dirt of humanity and resurrecting us from the graves we dig for ourselves through our violence, our lies, our selfishness, our arrogance, and our addictions. And God keeps loving us back to life over and over.

God's grace is not defined as God being forgiving to us even though we sin. Grace is when God is a source of wholeness, which makes up for my failings. My failings hurt me and others and even the planet, and God's grace to me is that my brokenness is not the final word ... it's that God makes beautiful things out of even my own shit. Grace isn't about God creating humans and flawed beings and then acting all hurt when we inevitably fail and then stepping in like the hero to grant us grace - like saying, "Oh, it's OK, I'll be the good guy and forgive you." It's God saying, "I love the world too much to let your sin define you and be the final word. I am a God who makes all things new.

Matthew once said to me, after one of my more finely worded rants about stupid people who have the wrong opinions, "Nadia, the thing that sucks is that every time we draw a line between us and others, Jesus is always on the other side of it." Damn.

sometimes the best thing we can do for each other is talk honestly about being wrong.

Getting sober never felt like I had pulled myself up by my own spiritual bootstraps. It felt instead like I was on one path toward destruction and God pulled me off of it by the scruff of my collar, me hopelessly kicking and flailing and saying, 'Screw you. I’ll take the destruction please.' God looked at tiny, little red-faced me and said, 'that’s adorable,' and then plunked me down on an entirely different path.

He said that there would be more information available in the narthex. I leaned over to Matthew and whispered, "The Narthex? Isn't that a Dr. Suess character that speaks for the trees??

And this is it. This is the life we get here on earth. We get to give away what we receive. We get to believe in each other. We get to forgive and be forgiven. We get to love imperfectly. And we never know what effect it will have for years to come. And all of  it…all of  it is completely worth it.

The last shall be first and the first shall be last.” This is exactly, when it comes down to it, why most people do not believe in grace. It is fucking offensive.

Maybe the Good Friday story is about how God would rather die than be in our sin-accounting business anymore.

Good Friday is not about us trying to "get right with God." It is about us entering the difference between God and humanity and just touching it for a moment. Touching the shimmering sadness of humanity's insistence that we can be our own gods, that we can be pure and all-powerful.

Those most qualified to speak the gospel are those who truly know how unqualified they are to speak the gospel.

Whenever people annoy me beyond reason, I can guarantee it’s because they’re demonstrating something I’d rather not see in myself.

And the thing about grace, real grace, is that it stings. It stings because if it's real it means we don't "deserve" it. ... And receiving grace is basically the best shitty feeling in the world.

Purity most often leads to pride or to despair, not to holiness. Because holiness is about union with, and purity is about separation from.

My Christian faith tells me that good news is only good if it is for everyone, otherwise it's just ideology.

Sometimes the fact that there is nothing about you that makes you the right person to do something is exactly what God is looking for.

But we’ve lost the plot if we use religion as the place where we escape from difficult realities instead of as the place where those difficult realities are given meaning.

it has been my experience that what makes us the saints of  God is not our ability to be saintly but rather God’s ability to work through sinners.

In the end, the only real love in the world is found when you let yourself  be truly known.

people have been fed spoonfuls of nonsense and told it was Jesus.

And always, always, it is worth it to sing alleluia in defiance of the devil, who surely hates the sound of it.

The Bible had been the weapon of choice in the spiritual gladiatorial arena of my youth. I knew how, wielded with intent and precision, the Bible can cut deeply, while on the one holding it can claim with impunity that "this is from God.

So my argument in this book is this: we should not be more loyal to an idea, a doctrine, or an interpretation of a Bible verse than we are to people. If the teachings of the church are harming the bodies and spirits of people, we should rethink those teachings.

she said, “I think I’m having a crisis of  faith.” To which I thought, What the hell does that look like for a Unitarian? “Yeah,” she continued. “I think I believe in Jesus.” Oh. That’s what it looks like. “I’m so sorry,” I replied. “But sometimes Jesus just hunts your ass down and there’s nothing you can do about it.

But inevitably, when I can't harm the people who harmed me, I just end up harming the people who love me. So maybe retaliation or holding on to anger about the harm done to me doesn't actually combat evil. Maybe it feeds it. In the end, if we're not careful, we can actually absorb the worst of our enemy and on some level even become them.

It would seem that when we are sinned against, when someone else does us harm, we are in some way linked to that sin, connected to that mistreatment like a chain. And our anger, fear, or resentment doesn't free us at all. It just keeps us chained.

God did not enter the world of our nostalgic, silent-night, snow-blanketed, peace-on-earth, suspended reality of  Christmas. God slipped into the vulnerability of skin and entered our violent and disturbing world.

And the Word that had most recently come from the mouth of God was, “This is my beloved in whom I am well pleased.” Identity. It’s always God’s first move. Before we do anything wrong and before we do anything right, God has named and claimed us as God’s own. But almost immediately, other things try to tell us who we are and to whom we belong: capitalism, the weight-loss industrial complex, our parents, kids at school—they all have a go at telling us who we are. But only God can do that. Everything else is temptation.

The image of God I was raised with was this: God is an angry bastard with a killer surveillance system who had to send his little boy (and he only had one) to suffer and die because I was bad. But the good news was that if I believed this story and then tried really hard to be good, when I died I would go to heaven, where I would live in a golden gated community with God and all the other people who believed and did the same things as I did.....this type of thinking portrays God as just as mean and selfish as we are, which feels like it has a lot more to do with our own greed and spite than it has to do with God.

As a teenager, I began to question the Great Christian Sorting System. My gay friends in high school were kind and funny and loved me, so I suspected that my church had placed them in the wrong category... Injustices in the world needed to be addressed and not ignored. Christians weren't good; people who fought for peace and justice were good. I had been lied to, and in my anger at being lied to about the containers, I left the church. But it turns out, I hadn't actually escaped the sorting system. I had just changed the labels.

The religiosity of the prohibition movement was stoked by a genuine desire to lead holy lives pleasing to God. But purity is easier to regulate than holiness.

Because sometimes the most holy thing we can say is: No. Not on my watch.

This is exactly, when it comes down to it, why most people do not believe in grace. It is fucking offensive.

The sting of grace is not unlike the sting of  being loved well, because when we are loved well, it is inextricably linked to all the times we have not been loved well, all the times we ourselves have not loved others well, and all the things we’ve done or not done that feel like evidence against our worthiness.

God’s grace is a gift that is freely given to us. We don’t earn a thing when it comes to God’s love, and we only try to live in response to the gift. No one is climbing the spiritual ladder. We don’t continually improve until we are so spiritual we no longer need God. We die and are made new, but that’s different from spiritual self-improvement. We are simultaneously sinner and saint, 100 percent of both, all the time. The Bible is not God. The Bible is simply the cradle that holds Christ. Anything in the Bible that does not hold up to the Gospel of Jesus Christ simply does not have the same authority. The movement in our relationship to God is always from God to us. Always. We can’t, through our piety or goodness, move closer to God. God is always coming near to us. Most especially in the Eucharist and in the stranger.

Sometimes help comes from unexpected places.

Singing in the midst of evil is what it means to be disciples. Like Mary Magdalene, the reason we stand and weep and listen for Jesus is because we, like Mary, are bearers of resurrection, we are made new. On the third day, Jesus rose again, and we do not need to be afraid. To sing to God amidst sorrow is to defiantly proclaim, like Mary Magdalene did to the apostles, and like my friend Don did at Dylan Klebold's funeral,t hat death is not the final word. To defiantly say, once again, that a light shines in the darkness and the darkness cannot, will not, shall not overcome it. And so, evil be damned, because even as we go to the grave, we still make our song alleluia. Alleluia. Alleluia.

I hate that this is God’s economy. That the salvation of my enemy is tied up in my own. Which is why I sometimes say that the Gospel is like, the worst good news I’ve ever heard in my life.

Holiness is the union we experience with one another and with God. Holiness is when more than one become one, when what is fractured is made whole. Singing in harmony. Breastfeeding a baby. Collective bargaining. Dancing. Admitting our pain to someone, and hearing them say, "Me too." Holiness happens when we are integrated as physical, spiritual, sexual, emotional, and political beings. Holiness is the song that has always been sung, perhaps even the sound that was first spoken when God said, "Let there be light.

But the only true currency in this bankrupt world is what we share with someone else when we’re uncool.

A sexual ethic that includes concern means seeing someone as a whole person and not just a willing body.

I realized that I had been called to proclaim the Gospel from the place where I am and proclaim where I am from the Gospel.

I’ve never fully understood how Christianity became quite so tame and respectable, given its origins among drunkards, prostitutes, and tax collectors.

Getting closer to God might mean getting told to love someone I don’t even like, or to give away even more of my money. It might mean letting some idea or dream that is dear to me get ripped away.

There is a reason Mary is everywhere. I've seen her image all over the world, in cafés in Istanbul, on students' backpacks in Scotland, in a market stall in Jakarta, but I don't think her image is everywhere because she is a reminder to be obedient, and I don't think it has to do with social revolution. Images of  Mary remind us of  God's favor. Mary is what it looks like to believe that we already are who God says we are.

This desire to learn what the faith is from those who have lived it in the face of being told they are not welcome or worthy is far more than “inclusion.” Actually, inclusion isn’t the right word at all, because it sounds like in our niceness and virtue we are allowing “them” to join “us”—like we are judging another group of people to be worthy of inclusion in a tent that we don’t own.

I started to imagine Mary tugging at the shirt of Jesus and saying, I will not keep silent. I will obey you and I will tell others to obey you but I will not keep silent. People are thirsty. In John's Gospel, Mary is not the young virgin pondering sweet things in her heart. In John's Gospel, Mary is not surrounded by singing angels... I started to see Mary in a long line of prophets who have not kept silent. The prophet Mary stands and says, "Lord we've run out of wine and people are thirsty." And Jesus hears her.

This is our God. Not a distant judge nor a sadist, but a God who weeps. A God who suffers, not only for us, but with us. Nowhere is the presence of God amidst suffering more salient than on the cross. Therefore what can I do but confess that this is not a God who causes suffering. This is a God who bears suffering. I need to believe that God does not initiate suffering; God transforms it.

Once a seminary student asked to shadow me for two days to see what my life as a pastor was like. At the end, he said, "Oh my gosh, you're basically a person for a living.

Being part of  Christ’s bizarro kingdom looks more like being thirsty and having someone you don’t even like give you water than it looks like polishing your crown.

I need a place to confess that I don't have everything figured out. Christianity is not a program for avoiding mistakes; it is a faith of the guilty. There is no "right" or perfect way to be. We learn from our mistakes; we extend grace to others and ourselves. In the same way a lover who loves your body allows you to have grace for it, so is grace the antithesis of rejection.

My spirituality is most active, not in meditation, but in the moments when: I realize God may have gotten something beautiful done through me despite the fact that I am an asshole, and when I am confronted by the mercy of the gospel so much that I cannot hate my enemies, and when I am unable to judge the sin of someone else (which, let’s be honest, I love to do) because my own crap is too much in the way, and when I have to bear witness to another human being’s suffering despite my desire to be left alone, and when I am forgiven by someone even though I don’t deserve it and my forgiver does this because he, too, is trapped by the gospel, and when traumatic things happen in the world and I have nowhere to place them or make sense of them but what I do have is a group of people who gather with me every week, people who will mourn and pray with me over the devastation of something like a school shooting, and when I end up changed by loving someone I’d never choose out of a catalog but whom God sends my way to teach me about God’s love.

While we as people of  God are certainly called to feed the hungry and clothe the naked, that whole "we're blessed to be a blessing" thing can still be kind of dangerous. It can be dangerous when we self-importantly place ourselves above the world, waiting to descend on those below so we can be the "blessing" they've been waiting for, like it or not.

What they don't tell you when you get sober is that if you manage to stay that way, you will bury your friends. Not everyone gets to have a whole new shiny-but-messy life like I have, and I've never come up with a satisfying explanation for why that is.

Smiley TV preachers might tell you that following Jesus is about being good so that God will bless you with cash and prizes, but really it’s much more gruesome and meaningful. It’s about spiritual physics. Something has to die for something new to live.

Jesus brings a kingdom ruled by the crucified one and populated by the unclean and always found in the unexpected. I'd expected to look at the past and see only mistakes that I'd moved on from, to see only damage and addiction and tragic self-delusion. But by thinking that way, I'd assumed that God was nowhere to be found back then. But that's kind of an insult to God. It's like saying, 'You only exist when I recognize you.' The kingdom of heaven, which Jesus talked about all the time, is, as he said, here. At hand. It's now. Wherever you are. In ways you'd never expect.

Seeing myself or my church or my denomination as "the blessing" — like so many mission trips to help "those less fortunate than ourselves" — can easily descend into a blend of  benevolence and paternalism. We can start to see the "poor" as supporting characters in a big story about how noble, selfless, and helpful we are.

If the Gospel is where we find healing from the harm done to us by the messages of the church, then it must also be where we find freedom. Meaning that even if it is the last thing I want to do, I absolutely have to believe the Gospel is powerful enough, transgressive enough, beautiful enough to heal not only the ones who have been hurt but also those who have done the hurting.

Fear not, brothers and sisters, God, who is full of grace and abounding in steadfast love, meets us in our sin and transforms us for God's glory and the healing of God's world. In the name of the Father, the Son, and the Holy Spirit, your sins are forgiven, be now at peace.

There are many reasons to steer clear of  Christianity. No question. I fully understand why people make that choice. Christianity has survived some unspeakable abominations: the Crusades, clergy sex-scandals, papal corruption, televangelist scams, and clown ministry. But it will survive us, too. It will survive our mistakes and pride and exclusion of others. I believe that the power of  Christianity — the thing that made the very first disciples drop their nets and walk away from everything they knew, the thing that caused Mary Magdalene to return to the tomb and then announce the resurrection of Christ, the thing that the early Christians martyred themselves for, and the thing that keeps me in the Jesus business (or, what my Episcopal priest friend Paul calls “working for the company”) — is something that cannot be killed. The power of unbounded mercy, of what we call The Gospel, cannot be destroyed by corruption and toothy TV preachers. Because in the end, there is still Jesus.

God was never about making me spiffy; God was about making me new. New doesn't always look perfect. Like the Easter story itself, new is often messy. New looks like recovering alcoholics. New looks like reconciliation between family members who don't actually deserve it. New looks like every time I manage to admit I was wrong and every time I manage to not mention when I'm right. New looks like every fresh start and every act of forgiveness and every moment of letting go of what we thought we couldn't live without and then somehow living without it anyway. New is the thing we never saw coming- never even hoped for- but ends up being what we needed all along.

what happens at the cross is a “blessed exchange.” God gathers up all our sin, all our broken-ass junk, into God’s own self and transforms all that death into life. Jesus takes our crap and exchanges it for his blessedness.

I've never fully understood how Christianity became quite so tame and respectable, given its origins among drunkards, prostitutes, and tax collectors....Jesus could have hung out in the high-end religious scene of his day, but instead he scoffed at all that, choosing instead to laugh at the powerful, befriend whores, kiss sinners, and eat with all the wrong people. He spent his time with people for whom life was not easy. And there, amid those who were suffering, he was the embodiment of perfect love.

Here’s my image of Ash Wednesday: If our lives were a long piece of  fabric with our baptism on one end and our funeral on another, and we don’t know the distance between the two, then Ash Wednesday is a time when that fabric is pinched in the middle and the ends are held up so that our baptism in the past and our funeral in the future meet. The water and words from our baptism plus the earth and words from our funerals have come from the past and future to meet us in the present. And in that meeting we are reminded of the promises of  God: That we are God’s, that there is no sin, no darkness, and yes, no grave that God will not come to find us in and love us back to life.

Which is exactly why our demons try to keep us from people who remind us how loved we are. Our demons want nothing to do with the love of  God in Christ Jesus because it threatens to obliterate them, and so they try to isolate us and tell us that we are not worthy to be called children of  God. And those are lies that Jesus does not abide.

The adjective so often coupled with mercy is the word tender, but God’s mercy is not tender; this mercy is a blunt instrument. Mercy doesn’t wrap a warm, limp blanket around offenders. God’s mercy is the kind that kills the thing that wronged it and resurrects something new in its place. In our guilt and remorse, we may wish for nothing but the ability to rewrite our own past, but what’s done cannot, will not, be undone. But I am here to say that in the mercy of  God it can be redeemed. I cling to the truth of  God’s ability to redeem us more than perhaps any other. I have to. I need to. I want to. For when we say “Lord have mercy,” what else could we possibly mean than this truth?

The adjective so often coupled with mercy is the word tender, but God’s mercy is not tender; this mercy is a blunt instrument. Mercy doesn’t wrap a warm, limp blanket around offenders. God’s mercy is the kind that kills the thing that wronged it and resurrects something new in its place.

Maybe demons are defined as anything other than God that tries to tell us who we are. And maybe, just moments after Jesus' baptism, when the devil says to him, "If you are the Son of God…" he does so because he knows that Jesus is vulnerable to temptation precisely to the degree that he is insecure about his identity and mistrusts his relationship with God. So if God's first move is to give us our identity, then the devil's first move is to throw that identity into question.

Our scars are part of our story, but they are not its conclusion. The past is ours and will always be a part of us, and yet it is not all there is. It’s a process, moving from wounds to scars to grief to showing those scars. It takes time, and maybe therapy, and maybe being vulnerable in community, and maybe working through the twelve steps, and maybe making a lot of mistakes, and maybe experiencing a tiny bit of joy.

I can only look at the seemingly limited space under the tent and think either it’s my job to change people so they fit or it’s my job to extend the roof so that they fit. Either way, it’s misguided because it’s not my tent. It’s God’s tent.

When what seems to be depression or compulsive eating or narcissism or despair or discouragement or resentment or isolation takes over, try picturing it as a vulnerable and desperate force seeking to defy God’s grace and mercy in your life. And then tell it to piss off and say defiantly to it, “I am baptized” or “I am God’s,” because nothing else gets to tell you who you are.

But here's the problem with capital T total abstinence: when our country made drinking illegal and instilled fear in children about the evils of alcohol, it led, not to increase of holiness, but to a culture of secrecy, hypocrisy, and double standards.

God isn’t waiting for you to become thinner or heterosexual or married or celibate or more ladylike or less crazy or more spiritual or less of an alcoholic in order to love you. Also, I would argue that since your ideal self doesn’t actually exist, it would follow that the “you” everyone in your life loves is your actual self, too.

Because in these healing texts, Jesus does not just cure people’s diseases and cast out their demons and then say, “Mission accomplished.” He’s always after something more than that because the healing is never fully accomplished until there is a restoration to community.

My former bishop Allan Bjorberg once said that the greatest spiritual practice isn't yoga or praying the hours or living in intentional poverty, although these are all beautiful in their own way. The greatest spiritual practice is just showing up. And Mary Magdalene is the patron saint of just showing up. Showing up, to me, means being present to what is real, what is actually happening. Mary Magdalene didn't necessarily know what to say or what to do or even what to think when she encountered the risen Jesus. But none of that was nearly as important as the fact that she was present and attentive to him.

I'm surprisingly unconcerned with what people in my church believe. Belief is going to be influenced by all sorts of things that I have nothing to do with, so I don't feel responsible for that. I'm responsible for what they hear — and hearing the gospel, the good news about who God is, slowly forms us over time.

Christians should help one another to silence the voice that accuses. To celebrate a repentance—a snapping out of it, a thinking of new thoughts—which leads to possibilities we never considered. To love one another as God loves us. To love ourselves as God loves us. To remind each other of the true voice of God. And there’s only one way to do this: by being unapologetically and humbly ourselves. By not pretending. By being genuine. Real. Our actual, non-ideal selves.

Of course, Mary Magdalene would have very little tolerance for the Christian platitudes and vapid optimism that seem to swirl around these kinds of tragic events. Those platitudes are tempting, but they're nothing but luxuries for people who've never had demons (or at least have never admitted to them). But equally, she would reject nihilism, or the idea that there is no real meaning in life or death - ideas present in so much of postmodernity. Those ideas, too, are luxuries, but they are for those who have never been freed from demons.

In ancient Greek, the root of demon means "to throw apart." That which causes us to fracture, to become less whole, is demonic. ... I like to think that when Jesus sent the disciples to cast out demons in his name, he intended for them to look with so much love upon those who had become fractured that their neglected pieces returned to the center of their being.

In the ten years I've been pastor at HFASS, I've known young married couples who did what the church told them and "waited," only to discover that they could not, on the day of their wedding, flip a switch in their brains and in their bodies and suddenly go from relating to sex as sinful and dirty and dangerous to relating to sex as joyful and natural and God-given.

God’s grace is not defined as God being forgiving to us even though we sin. Grace is when God is a source of wholeness, which makes up for my failings. My failings hurt me and others and even the planet, and God’s grace to me is that my brokenness is not the final word. My selfishness is not the end-all… instead, it’s that God makes beautiful things out of even my own shit. Grace isn’t about God creating humans as flawed beings and then acting all hurt when we inevitably fail and then stepping in like the hero to grant us grace—like saying “Oh, it’s OK, I’ll be a good guy and forgive you.” It’s God saying, “I love the world too much to let your sin define you and be the final word. I am a God who makes all things new.

Without higher-quality material to work with, God resorts to working through us for others and upon us through others. Those are some weirdly restorative, disconcerting shenanigans to be caught up in: God forcing God’s people to see themselves as God sees them, to do stuff they know they are incapable of doing, so that God might make use of them, and make them to be both humble recipients and generous givers of grace, so that they may be part of  God’s big project on earth, so that they themselves might find unexpected joy through surprising situations.

Church is messed up. I know that. People, including me, have been hurt by it. But as my United Church of  Christ pastor friend Heather says, “Church isn’t perfect. It’s practice.” Among God’s people, those who have been knocked on their asses by the grace of  God, we practice giving and receiving the undeserved. And receiving grace is basically the best shitty feeling in the world. I don’t want to need it. Preferably I could just do it all and be it all and never mess up. That may be what I would prefer, but it is never what I need. I need to be broken apart and put back into a different shape by that merging of things human and divine, which is really screwing up and receiving grace and love and forgiveness rather than receiving what I really deserve. I need the very thing that I will do everything I can to avoid needing. The sting of grace is not unlike the sting of  being loved well, because when we are loved well, it is inextricably linked to all the times we have not been loved well, all the times we ourselves have not loved others well, and all the things we’ve done or not done that feel like evidence against our worthiness.

There’s a popular misconception that religion, Christianity specifically, is about knowing the difference between good and evil so that we can choose the good. But being good has never set me free the way truth has. Knowing all of this makes me love and hate Jesus at the same time. Because, when instead of contrasting good and evil, he contrasted truth and evil, I have to think about all the times I’ve substituted being good (or appearing to be good) for truth.

It was in those first couple months that I fell in love with liturgy, the ancient pattern of worship shared mainly in the Catholic, Lutheran, Orthodox, and Episcopal churches. It felt like a gift that had been caretaken by generations of the faithful and handed to us to live out and caretake and hand off. Like a stream that has flowed long before us and will continue long after us. A stream that we get to swim in, so that we, like those who came before us, can be immersed in language of truth and promise and grace. Something about the liturgy was simultaneously destabilizing and centering; my individualism subverted by being joined to other people through God to find who I was. Somehow it happened through God. One specific, divine force.

there was something about hearing it that was so different than just imagining it to be true. To hear I was loved meant something very particular because of the context in which I heard it, as though Jay was saying, “You are a mess, and you are loved. You have a little issue with anger, and you are loved. I’ve not even known you that long, and you are loved. You think you are going through this alone but you are wrong, and you are loved. The thing you are experiencing right now seems so big, but what is bigger is that you are loved.” This, like hearing you are forgiven, is something we need each other for.

When the forces that seek to defy God whisper if in our ears—if God really loved me, I wouldn’t feel like this… If I really am beloved, then I should have everything I want… if I really belong to God, things in my life wouldn’t suck—to remember that God has named us and claimed us as God’s own. When what seems to be depression or compulsive eating or narcissism or despair or discouragement or resentment or isolation takes over, try picturing it as a vulnerable and desperate force seeking to defy God’s grace and mercy in your life. And then tell it to piss off and say defiantly to it, “I am baptized” or “I am God’s,” because nothing else gets to tell you who you are.

This desire to learn what the faith is from those who have lived it in the face of being told they are not welcome or worthy is far more than “inclusion.” Actually, inclusion isn’t the right word at all, because it sounds like in our niceness and virtue we are allowing “them” to join “us”—like we are judging another group of people to be worthy of inclusion in a tent that we don’t own. I realized in that coffee shop that I need the equivalent of the Ethiopian eunuch to show me the faith. I continually need the stranger, the foreigner, the “other” to show me water in the desert. I need to hear, “here is water in the desert, so what is to keep me, the eunuch, from being baptized?” Or me the queer or me the intersex or me the illiterate or me the neurotic or me the overeducated or me the founder of

I realize God may have gotten something beautiful done through me despite the fact that I am an asshole, and when I am confronted by the mercy of the gospel so much that I cannot hate my enemies, and when I am unable to judge the sin of someone else (which, let’s be honest, I love to do) because my own crap is too much in the way, and when I have to bear witness to another human being’s suffering despite my desire to be left alone, and when I am forgiven by someone even though I don’t deserve it and my forgiver does this because he, too, is trapped by the gospel, and when traumatic things happen in the world and I have nowhere to place them or make sense of them but what I do have is a group of people who gather with me every week, people who will mourn and pray with me over the devastation of something like a school shooting, and when I end up changed by loving someone I’d never choose out of a catalog but whom God sends my way to teach me about God’s love.

I looked harder at Matthew 25 and realized that if  Jesus said "I was hungry and you fed me," then Christ's presence is not embodied in those who feed the hungry (as important as that work is), but Christ's presence is in the hungry being fed. Christ comes not in the form of those who visit the imprisoned but in the imprisoned being cared for. And to be clear, Christ does not come to us as the poor and hungry. Because, as anyone for whom the poor are not an abstraction but actual flesh-and-blood people knows, the poor and hungry and imprisoned are not a romantic special class of  Christlike people. And those who meet their needs are not a romantic special class of  Christlike people. We all are equally as sinful and saintly as the other. No, Christ comes to us in the needs of the poor and hungry, needs that are met by another so that the gleaming redemption of  God might be known. ... No one gets to play Jesus. But we do get to experience Jesus in that holy place where we meet others' needs and have our own needs met.