In praise of Vicky Beeching, evangelical Anglican (Part 2)

Tags

Anglican, Anglican realignment, Evangelical, evangelical Anglican, GAFCON, Jennifer Knapp, Justin Welby, race, Rowan Williams, Scott Lively, sexuality, Vicky Beeching

In the spirit of more ancient texts that Churl will appreciate more than the average reader, I will simply say that I forbid you to read this post before you read Part 1.

In the previous post, I ended with a suggestion that Vicky Beeching’s gift to the church catholic by coming out brings enormous clarity to what is going on in the Anglican Communion, especially around the realignment that happened in the late 1990s and 2000s. For those who need a quick definition of what the realignment is, it’s a euphemism that refers to how Anglican and Episcopal parishes in the United States and Canada pulled out of their home dioceses because of North American Anglican moves to bless same-sex unions, ordain gay clergy, and elect gay bishops. Because they took cover in Anglican provinces mostly in Africa (though some in Asia, Australia, and the Southern Cone also took part), the narrative that took shape suggested that those who were historically the ones being evangelized were now re-evangelizing the evangelizers. This narrative usually flies under the header of Global South Anglicanism. For an academic version of this story, see Phil Jenkins’s The Next Christendom. For a popular version, Thad Barnum’s Never Silent is a fairly engaging account. For those who need all of the sordid details, please read my account of ‘Anne Hathaway Anglicanism.’

The reason I forbid readers to read this post before reading the previous post is because over in the other post, I’ve made all the necessary connections for why Beeching is an Anglican to whom we should pay attention — she’s an evangelical Anglican, her worship music has evangelical Anglican sources, she lived in Nashville and San Diego making contemporary Christian music so that her American evangelical connections are impeccable, and one of the privileged few to whom she had come out privately is the present Archbishop of Canterbury, Justin Welby. Unwilling to rehearse of that here, I simply forbid you to read this post until you’ve done your due diligence with the previous post.

Vicky Beeching is an Anglican. This is very significant. That’s because of the person to whom Beeching would most likely be compared: Jennifer Knapp.

Like Vicky Beeching, Jennifer Knapp is also a popular contemporary Christian music personality who very publicly came out as a lesbian. Just as Vicky Beeching was confronted by outspoken anti-gay pastor-activist Scott Lively on live television when she came out, Knapp was also confronted by Pastor Bob Botsford on Larry King Live. Like Lively, Botsford told Knapp that his heart broke for her because she was living a lie that contradicted Scripture. Knapp’s response was that Botsford was not her pastor. If Botsford had been her pastor, Knapp reasoned, then it would have been fair to exercise pastoral jurisdiction over her as a church member. But she wasn’t. She was part of another congregation with other pastors who affirmed her, and her bottom line was that Botsford’s attempt to exercise pastoral authority over her was illegitimate because it violated the boundaries between his congregation and hers.

It would be tempting to compare Beeching to Knapp because almost the exact same thing happened to Beeching on live television. As I said, Beeching was called out almost exactly like Knapp because the more conservative evangelical man standing in for the Christian Right accused Beeching (like Knapp) of living a lie contrary to Scripture.

It’s what follows next that makes everything about Beeching different from Knapp. That’s because Beeching is an Anglican.

Beeching can’t make the congregational autonomy argument that Knapp makes. This is because, as I said, Beeching is an Anglican. Anglicans don’t believe in congregational autonomy; our polities are parishes in dioceses under the jurisdiction of bishops that are in communion with each other and who all trace their succession through Canterbury to the apostles. Beeching can’t say to Lively like Knapp says to Botsford, ‘You are not my pastor,’ because congregational autonomy is not going to cut it for Beeching. Lively is thus not in a different ecclesial category for Beeching (as Botsford is for Knapp); he is in the same ecclesial category. He is a pastor, so Beeching merely says to him that it’s people like him who have caused her psychological damage. Observe well, then, the effects of this disagreement. The contention rests on Lively’s repetition that Beeching’s lifestyle is not ‘biblical,’ for Beeching argues that that there are multiple ways of reading Scripture and that the passages that he cites to condemn her sexual orientation have contested meanings.

Yet Beeching does not disown Lively the way that Knapp disowns Botsford. She knows that they’re stuck together in communion, terrible as that may sound, because as much as she may wish that she were ecclesially autonomous from him, the truth of the Anglican charism means that they cannot be sundered at an ontological level. Indeed, this raises the emotional stakes for her contention against Lively: if people like Lively have inflicted psychological damage on her and those whose sexual orientations are non-heteronormative and if they are ontologically stuck together, then it is an imperative for Beeching to demand that Lively stop oppressing her and hear her out on the multiplicity of hermeneutics, a demand that is in fact not unreasonable considering St. Augustine’s De Doctrina Christiana, where Augustine allows in the preface for all sorts of biblical interpretations if they are governed by the rule of faith, which is charity.

In short, as an Anglican, Beeching understands what Knapp does not: there is no such thing as total ecclesial autonomy, and the more that one understands that, the more one works to make ecclesial co-existence at least bearable.

Dig deeper, though, and one finds that this ecclesial ontology has implications that drag that construct called ‘Global South Anglicanism’ into the fray. That’s because, as the BBC program itself mentions, Lively is close to the leaders of a nation-state called Uganda. Deny as he may that he had a hand in the draconinan Anti-Homosexuality Bill that threatened to execute queer persons in Uganda, Beeching herself recently shared a link that an American federal judge has ordered Lively to stand trial for crimes against humanity.

This is significant because Lively’s actions in the mid-2000s in Uganda disturbs the larger narrative of the Anglican realignment. Provinces such as Rwanda, Nigeria, Kenya, the Southern Cone, and yes, Uganda, took in some of these ‘realigned’ Anglican churches. As I related in my definition of the Anglican realignment (see above, scroll past the Gandalf GIF), this was the story of how the Global South Anglicans, especially from Africa, were re-evangelizing North America, especially from its capitulation to what might be chalked up to (in Southern Baptist terms) a ‘gay agenda.’ In other words, Anglicans in African nation-states were going to save Anglicans in the West.

The problem is that Lively’s actions suggest that this Global South Anglican narrative may not be as ‘Global South’ as meets the eye. If Lively was moving around Uganda around the same time that the Anglican realignment was going on, how many other Americans were invested in making the realignment happen?

Let’s dig further.

In the lead-up to the Scott Lively confrontation, Beeching recounts that one of the more harrowing experiences in her journey as a gay person was when she had an exorcism performed on her at a British evangelical camp. This also messes up the Global South Anglican narrative. After all, one of the more celebrated stories of the 1998 Lambeth Conference was of an African archbishop attempting an exorcism on a gay rights activist. Certainly, analyses at the time noted that African and Asian primates, bishops, priests, and deacons had mostly attended the same seminaries as their Global North counterparts. Yet according to the narrative of Global South Anglicanism, this phenomenon could also very well be explained via the African archbishop’s Global South conditions, where spirits are real and demons prowl and exorcisms happen regularly because priests have the same status as witchdoctors. Certainly, that’s how Phil Jenkins explains why Southeast Asian primate, Archbishop Moses Tay, attempted to exorcise the City of Vancouver because of the totem poles in its urban park, Stanley Park (The Next Christendom, p. 130).

The question is, how does that exoticized Global South Anglican narrative explain Beeching’s story of British evangelicals trying to exorcise her? Might the explanation that those Global South Anglicans attended the same schools in the Global North and were in collaboration with conservative Anglican, evangelical, and charismatic groups in the Global North hold more water, in light of Beeching’s experience?

Let’s keep digging.

The impression that one gets about the Anglican realignment is that the parishes that broke away were mostly evangelical Anglican. Though this group certainly included charismatic and Anglo-Catholic Anglicans, that the Global Anglican Future Conference (GAFCON) was heavily dominated by Sydney Anglicans (who apparently have to debate over whether their archbishop is ‘Reformed’ enough to hold office), as well as African and Asian Anglicans who emphasized the Bebbington Quadrilateral of evangelical distinctives (biblicism, conversionism, activism, and crucicentrism), who held an after-gathering at All Souls’ Church in London seems to confirm this image. Certainly also, some of the charismatics would technically fit into an ‘evangelical Anglican’ stream — ‘evangelical’ here defined in Anglican terms as those in the English church who understand authority as primarily derived from Scripture, not, say, apostolic succession (like the Anglo-Catholics) or scientific progress (like the latitudinarians).

Well, like it or not, Vicky Beeching is an evangelical Anglican. Despite the image of those who push what Beeching calls ‘LGBT theology‘ tends to be from the more liberal wings of Anglicanism — James Pike, Jack Spong, Gene Robinson, Mary Glasspool, Marc Andrus, Patrick Cheng — how much of a shock to the system is it that Beeching continues to identify as an evangelical Anglican who takes the Bible so seriously that her post defending her theological views is based on the Bible?

What’s the point?

The point, then, is that Vicky Beeching embodies what the previous Archbishop of Canterbury, Rowan Williams, calls ‘the body’s grace.’ For Williams, the fact of same-sex attraction and even unions are a gift to the church because they help Christians think about how love is expressed corporeally. Certainly, when his successor, Justin Cantuar, expresses that same-sex couples often put opposite-sex married couples to shame in their care for each other, Welby is also referencing Williams.

But Beeching takes that one step further. Beeching’s body’s grace is an open sign of contradiction to the Global South Anglican realignment narrative. She is an evangelical Anglican theologian: she cannot afford to endorse congregational autonomy. Her interlocutor is Scott Lively, a person whose physical presence in Uganda also flat out contradicts the Global South Anglican narrative because he casts suspicion on whether homophobic prejudices in fact originated in what might be derisively regarded as the ‘primitive’ cultures of the Global South. Beeching’s exorcism flat-out contradicts the understanding of the Global South as ‘primitive,’ for if exorcism is a sign of prmitiveness, then the Global North evangelicals who tried to exorcise her would also be primitive. Her evangelicalism — rooted in a theological orientation based on Scriptural authority — flat-out contradicts accusations of latitudinarian liberalism.

In short, Beeching reveals where the Anglican Communion fault lines actually lie. The truth, as Beeching reveals it, is that the Global North-Global South imagined geography is a smokescreen. If there is anything that Beeching’s body’s grace illustrates clearly, the realignment has never really ever been about Global South, postcolonial agency, and Anglicans of colour. Postcolonial Anglicans, as Kwok Pui-lan and Ian Douglas have called people like me, have never really been addressed here — we have merely been spoken for and over.

Beeching’s closeness to the Archbishop of Canterbury is thus the ultimate gift. After all, one of Justin Cantuar’s major tasks is to reconcile this fragmented Anglican Communion. With Beeching coming out, the mist has evaporated, and the real fault lines finally have become crystal clear. As an Anglican of colour observing Welby’s talent for deep listening, his knowledge of the actual on-the-ground political realities in Africa, and his almost overflowing glee at welcoming those who regularly disrupt his own evangelical Anglican narrative, I expect great things out of this Archbishop of Canterbury for the Anglican Communion. After all, precisely because of Vicky Beeching’s body’s grace, we might see an Anglican Communion finally ready to tackle the deep-seated corporeal issues of race that have plagued us since the dawn of modernity.

In praise of Vicky Beeching, evangelical Anglican (Part 1)

Tags

Anglican, Anglican realignment, Evangelical, evangelical Anglican, gay, Justin Welby, lesbian, LGBT, Scott Lively, Uganda, Vicky Beeching

This post was inspired by evangelical Anglican theologian and worship leader Vicky Beeching’s coming out story in The Independent. Read that first. Also, for a smart analysis of the reception of Beeching’s coming-out, read my buddy Ryan Cook’s post. For a roundup, Beeching has done it herself.

Those who knew me when I was on ordination track will know that I have admired Vicky Beeching’s work from the beginning. I was an intern at an evangelical Anglican church, although I think that’s a bit of a misnomer because while certain quarters of the parish espoused an evangelical theology (including the rector, at least publicly), the rector had been trained at Nashotah House and couldn’t exactly shake his Anglo-Catholicism. Those who worked with me at the youth group and second-generation ministry — why, yes, it was an Asian Canadian parish — joked at the time that I had a huge crush on Beeching. I was single, and I suppose when the worship leader played ‘Yesterday, Today, and Forever‘ for the first time, I was hooked. I bought her cd, I played it at odd hours at the church through its self-described world-class sound system, I learned how to play a ton of her songs on the piano, I followed her blog, and I may even have put some of the members of the youth group through my Beeching craze. I also told the worship leader at the time that when I was ordained, I’d like ‘Call to Worship’ to be played as the processional.

I also discovered that she had not one, but two, degrees from Oxford in theology. It made me wonder what on earth a theologian — yes, if you have an MA in theology, you are a master, and therefore an academic theologian — was doing in the buckle of the Bible belt in Nashville, a place that my father and I had visited as a sort of pilgrimage before I started grad school so that he could teach me how to drink beer before anyone else in grad school could. When we were there, we went to the Grand Ole Opry, ate fried catfish, and learned so much about country music that I bought the discs containing the ‘Bristol Sessions,’ the first music ever to be recorded that were considered within the genre of ‘country’ (although ‘gospel’ was probably a better description).

What on earth was an Oxford theologian doing there?

And on top of that, what was an Oxford theologian doing taking lunch pictures with Melody Green, calling Green her mentor, and claiming to have written several of the songs on Painting the Invisible on Keith Green’s old piano? I mean, of course, you could ask what the heck I was doing listening to Keith Green at the time as well — I do, for example, proudly own both the Silver and Gold volumes of The Ministry Years, Green’s complete oeuvre. It’s because at the tail end of high school, I attended a pastor’s conference at Focus on the Family — yes, the one of right-wing fame — where I met Dennis Jernigan, an ex-gay worship leader of ‘You Are My All in All’ fame (even though he wouldn’t identify as ‘ex-gay’). We didn’t talk long, but because I had zero experience chording on the piano, he advised me to listen to Keith Green to get ideas. I did, but apparently, Beeching got the real deal — she got to flesh out her ideas on Green’s piano.

Since then, I followed her blog, reading when she moved to San Diego and then had a mysterious sickness and then, ta da! right when I was starting my doctorate, she also became a doctoral student at Durham University. I remember the pictures she used to post of her very organized workstation — a stark contrast to my situation, I must say — and I’d read her blog where she boldly put up exactly what she was studying with regards to theology and the media, which is in stark contrast to how I operate as a blogger (seldom does my actual academic work make it onto my blogging). I remember the posts were thoughtful, especially when she said things contrary to what I’d hear all my other pious evangelical friends saying about taking sabbaths from social media — she rejected that, and defended her rejection like an academic boss. I saw less of her leading worship, although there was a fascinating promotional video for Eternity Invades put up where she took viewers on an urban tour of London, but I watched as she made it onto SkyNews, and then the BBC, and then was a contributor to the Guardian. I remember thinking — if she can do that as a doctoral student, then I’d better get my public act together as well.

I’d thought about writing her emails from time to time just to connect as colleagues because God knows she was affecting some of my career decisions as well; moreover, our career paths from popular evangelical ministry (hers far more large-scale, of course) to the academy would have made for good conversation. But I never did, and I suspect that’s because I didn’t have time. I’d click through the blogs, read her occasional Twitter and Facebook updates, but after a while, I suppose other things came up and her posts got buried, and I didn’t keep up, although I did read some time last year that she had come out in favour of same-sex marriage. I remember thinking, Hm. Theological studies can do that to you. I also did a happy dance when she wrote an acerbic reply to former Archbishop of Canterbury, George Carey, on his loose usage of Christian ‘persecution’; I think that post seriously affected my reading of Carey’s Gate of Glory, not to mention shaping my perception of Carey’s tenure in Lambeth Palace.

Fast-forward, then. Justin Welby has become Archbishop of Canterbury; he was previously Bishop of Durham, which would have put him in the same diocese where Beeching was studying. I didn’t make the connection directly to Beeching, although I suspected that someone of Beeching’s intelligence, evangelical fervour, and public media participation would probably be on speaking terms with Welby. But I did know that Welby, having had much of his ministry formation at Holy Trinity Brompton and Alpha, would have had some familiarity with the same worship leaders who had formed Beeching: Andy Piercy, Matt Redman, Tim Hughes. I also suspected, listening to Welby’s opposition to same-sex marriage alongside his insistence on having ‘no track with homophobia’ (which, by the way, provides a fascinating lens through which to read Welby’s House of Lords speech against the marriage bill and his Synod speech soon afterward reflecting on ‘revolutions’), that he personally knew someone — and someone with evangelical weight — who was gay. He had said as much, relating his admiration for same-sex couples whose care for each other would put opposite-sex couples to shame (and thus revealing that he had not only read, but digested, his predecessor’s essay, The Body’s Grace). But there was something about the way he said it that made it sound like he had a secret to keep.

Well, it turns out that Beeching is gay and that Welby was one of the privileged few who knew about it. I’ll be damned.

As Zach Hoag notes on the Patheos Progressive Channel, this is huge for the Anglican Communion. It would, as he say, provide for a third way, precisely the sort of thing Welby has been talking about, between Christians whose theological articulations might either be ‘affirming’ or ‘non-affirming’ but love each other all the same.

But there is more: it means that there is a very real gift that evangelical Anglicanism can now bring to the church catholic. In particular, her coming out helps to clear the waters in this murky Anglican situation we have come to call the ‘realignment,’ in which certain parishes and dioceses in the United States and Canada pulled out of their dioceses and provinces over sexuality issues to realign themselves with ‘Global South Anglicanism.’

This post is getting too long. I’ll carry that over to the next post. I promise that it actually matters.

Assumptions

Tags

assumption, Ave Maris Stella, Catholic, Evangelical, Ferguson, Gaza, Islam, Islamic State, Justin Welby, Mary, Patheos, police, Pope Francis, Sam Rocha, state, Vicky Beeching, Virgin Mary

Hit play first. Then read.

The news cycle this week has been nuts. From the militarized police action and racialization in Ferguson to evangelical media theologian Vicky Beeching coming out as gay, from the mixed-up reports about the Islamic State to the unresolved crisis in Gaza, these ‘wars and rumors of wars’ have rung with apocalyptic tones.

The problem with even having a conversation about these things is that they are layered with assumptions.

My friend Sam Rocha over at Patheos Catholic has experienced this layering in quite a visceral way this week. After posting a rebuttal to conservative Catholics who accuse the Muslim ummah of not speaking out about the Islamic State, Rocha found himself in the midst of a maelstrom of misunderstanding. He had ended his post with a call to Patheos’s Muslim channel to cover the Islamic State news more, precisely as a way to disengage the channel from the atrocities in Iraq and beyond:

My question to my Abrahamic brothers and sisters at the Patheos Muslim channel is, why are you not reporting on — and joining  — the predominant voices of your religious community (and your channel editor)?

Rocha found himself quickly rearticulated by some on his channel who saw this as their opportunity to insinuate that the Muslim channel had insidious ulterior motives for their silence. Thankfully, there were those on the Muslim channel who responded graciously and informatively. But in all of these testy exchanges, Rocha’s conciliatory attempt to invite both the Catholic and Muslim channels to a conversation were rearticulated through the assumption that a question like the one Rocha posed needs to be interpreted through the lens of a holy war that had to be de-escalated. This is far from the case, of course — Rocha calls the Muslim channel his ‘Abrahamic brothers and sisters’ and promises to practice more fully what Pope Francis calls a ‘culture of encounter.’ But it was difficult to be heard. That was because Rocha was speaking into fora layered with assumptions.

Or take the example of Vicky Beeching coming out. The Independent‘s report on the matter confirms that the trusted sources who knew about her sexuality were Katherine Welby, her father Justin Cantuar, and her parents, some of whom have different theological understandings of the sexuality debates than her strong, earlier-acknowledged stance on LGBT theology. In an interview with Channel 4 News, though, Beeching’s story was paired with longtime anti-gay activist Scott Lively, who dragged her over the coals for living a ‘lie’ that denied the ‘biblical’ teaching on sexuality in Genesis. When Beeching clarified that there were multiple possible readings of the biblical text — a point that even St. Augustine acknowledges in De Doctrina Christiana — Lively spoke over her to charge that she was not giving him the chance to speak and express his ‘biblical’ view. But therein lay the dilemma. He had been speaking, expressing, articulating, and when Beeching asked to deconstruct some of his assumptions about being ‘biblical’ — especially because she had studied the Bible and tradition at a graduate level — he wouldn’t hear it. His assumptions led to a train of accusations that here was a major Christian leader who had now fallen.

Or take the convoluted stories we are now hearing about both Ferguson and Gaza, which are apparently linked because the militarization of the police in Ferguson took direct cues from the Israeli Defence Forces. What is even more confusing now, though, is that for all of the talk of Ferguson appearing like a war zone, the death of Michael Brown was passed off today as a botched attempt to arrest him for a convenience store strong-arm robbery, only now to have to backtrack on that when the public learned that the robbery was not connected to the actual reason Brown was stopped, which is apparently now jaywalking. These twists and turns also reflect the confusion around the Gaza story — who kidnapped whom? who shot first? how many civilians are dying? who’s really committing atrocities? The result is that the public is left to our own assumptions about what is actually happening, which means that what is really being allowed to control these stories is not what is actually happening — it’s one’s own knowledge of good and evil on race, militarization, Israel/Palestine, and the police state.

All of this arrives at the doorstep of the church catholic today on the Feast of the Assumption of Mary. I’m sure that jokes could be made about this Protestant author talking about how Catholics assume that Mary was assumed into heaven.

But to simply stop at that corny punchline would be to miss the point.

The Assumption matters, even for Protestants. If indeed Mary has been assumed ahead of the pilgrim church into her full risen life, then the apparitions that she has made — and that Protestants doubt actually happened — take on much more powerful significance, for it would mean that the Blessed Virgin is living out her risen life by preaching to a world wracked by the conflict around its ideological assumptions — its continual eating in the fruit of the knowledge of good and evil, as Lutheran theologian Dietrich Bonhoeffer would say — instead of dealing with the concrete historical and ethnographic realities before us.

In this sense, Mary remains a political figure in modernity. From race relations at Guadalupe to her protest against secularization at Lourdes to her interpretation of twentieth-century geopolitcs at Fatima — among her other apparitions — Mary says to us that when we allow ideological fictions to rewrite history and rearticulate reality, we are not encountering each other as human persons. We may encounter each other as racial projects, states of exception, theological heretics, and agents of the police state, but to do that is to reduce the human person to a set of disembodied ideas. No, Mary says. I am here. I have physically appeared to you. I am the Lady who is speaking to you. She will not let us exist as ideas. Her Assumption forces us to encounter each other as bodily persons. This is what the Archbishop of Canterbury, Justin Welby, means when he calls on us to a graciousness in ‘deep disagreement’ where one assumes the best about one’s ideological opponents, precisely what he has shown toward Vicky Beeching in her journey. As a practitioner of Catholic social teaching, Welby knows that he is channeling Paul VI’s ‘civilization of love‘ from his 1970 Regina Coeli speech. And thus he would have no problem with me, a Chinglican, saying that the Assumption of Mary is the krisis of our assumptions.

Hail, star of the sea,
Nurturing Mother of God,
And ever Virgin
Happy gate of heaven.

Receiving that ‘Ave’
From the mouth of Gabriel
Establish us in peace,
Transforming the name of ‘Eve.’

Loosen the chains of the guilty,
Send forth light to the blind
Our evil do thou dispel,
Entreat for us all good things.

Show thyself to be a Mother:
Through thee may he receive prayer
Who, being born for us,
Undertook to be thine own.

O unique Virgin,
Meek above all others,
Make us, set free from our sins
Meek and chaste.

Bestow a pure life,
Prepare a safe way:
That seeing Jesus,
We may ever rejoice.

Praise be to God the Father,
To the Most High Christ be glory
To the Holy Spirit
Be honour, to the Three equally. Amen.

For Those Who Don’t Get It: The Poor in Spirit and the Complex Burden of a Personal Relationship With Christ

I have been thinking a lot lately about Christ’s assertion, “Blessed are the poor in spirit, for theirs is the kingdom of heaven,” perhaps because I see it as one of the only ways the gospel can in fact be good news for those with mental illness. Let me explain. Growing up in Evangelical circles, the emphasis was on a relationship with Christ. The primary problem was that this emphasis didn’t allow for any of the complexities of real relationships. For instance, telling someone to sit and talk to God like one would talk to someone over coffee is just fine I suppose if one is a normal, tolerably-well, middle-class kind of persons. But think about going into a psychiatric ward. What does it mean to tell someone to relate to Christ “as one would normally relate” then? What does that look like? It probably doesn’t look like coffee with healthy white middle class people. Now, let’s get a bit more complicated. Imagine one is not in the psych ward and is better at hiding such problems. Still, such a person is left out in the cold by particular normative expectations. If one has certain forms of social anxiety, the prospect of coffee with anyone – even or perhaps especially Christ – might be terrifying. And yes, when people ask someone like me, who has left Evangelical circles for more liturgical ones, whether liturgy is not a little artificial – would I relate to another person like that? – I reply that yes, yes I would.

Why? Because the Evangelical understanding of the gospel is too often summed up in a rather simplistic assumption that being a Christian means being oneself with Christ. It means letting Christ in to see the real you rather than the trappings that you show to others. It means an opening of one’s interior, one’s heart, and the experience of Christ in that act of opening. And it is a completely dead letter for those with mental illness because it depends on a stable understanding of the self that healthy, middle-class white people can take for granted. Those still hoping that someone will eventually get to know their “real” selves are really, often unwittingly, inheritors of a certain kind of privilege. Because for those with mental illness, there is such extreme confusion over that self – whether it exists and what that real self might even look like – that a gospel preaching a deep connection of real selves, between God and the person, can only sound like despair. Are my feelings really me? What about when there is a deadly bio-cocktail coursing through my veins and making me wish I could kill myself? Are my actions me? How about my thoughts? Such questions reveal the problem: when someone tells one to be comfortable and be oneself, that person usually means letting go of a certain order of operations and “letting out” whatever is inside. But what about the cases where those things that are inside are in fact insanities, and what if the “order of operations” is the only thing that keeps one in a civil relationship with society? It never feels right, and there is always emotional disconnection because it is a matter of living in two worlds. There is the world in one’s head, which unleashed would lead one who knows where. And there is the world outside. Navigating the outside means the person with mental illness is always going to feel like an actor playing a part in a world not his own. “Letting it all out” here is of course not the answer – it is hard to know what that would even look like. Which part of my madness do you want me to let out, and is that part also part of me? What exactly is the “me” you want me to be when you tell me to be myself? What is myself?

And so you can see how my liturgical relationship with Christ is indeed very much like my relationship with other people. My “normal interactions” – like the liturgy I step into every Sunday – are often alien formalities that I step into, not because I feel comfortable in them, but because I hope. I hope that, at the end of the day, there is such a thing as love, and friendship, and joy, and I demonstrate my hope by stepping into the forms these things seem to take in the lives around me. And though sometimes I glimpse them, much of this is an act of faith, ignoring the disproportionate chaos of emotions and thoughts swirling in my head. Many are the times I cannot feel love, or friendship, or joy – but that must not keep me from loving, being a friend, or stepping into the formal enactment of joy, even when it is hard. Even so, many are the times I do not feel saintly – but that must not keep me from attempting to imitate the formal postures of saint.

I realize that readers who have a warm and fuzzy view of what persons are and what personal relationships look like may have trouble with this perspective, but I would, at the very least, ask them to consider Christ’s words about the poor in spirit, because I would like to hope it is us he is talking about. I would like to hope that he is looking around, seeing those who have vibrant, intense, and normative relationships with God, and saying: blessed are the poor in spirit; blessed are those who don’t experience, who don’t get it, who can’t relate, to whom a relationship with God comes neither easily nor naturally. Blessed are those who are frustrated, whose inner life doesn’t match their outer life, and who are not even sure where or what that life – that self – is. Blessed are they, because the wind of the Spirit has carved out hollow caves in their hearts – empty spaces that will serve as refuges and shelters to others who are spiritually homeless. Blessed are they because they more than others have had the thing they thought was their “self” blown to bits – they have seen the kingdom of heaven, that their “self” is not here, but hidden with Christ in God.