The Stranger That We Are

[Ryan Pugh]

But in the genuine encounter with the other, we start to see ourselves through their eyes, and instead of seeing their beliefs as monstrous, we start to see our beliefs as monstrous. We see our beliefs as contingent, and historical, and alien, not just to them but to ourselves.

It is in this experience, when our beliefs begin to fracture and fall apart and our political, religious, and cultural narratives begin to fracture that we know what it is to experience a type of crucifixion. For the cross was a symbol of curse. The person was killed outside the city. They weren’t part of the political structure. They were no longer part of the cultural system. They were no longer protected by the religious leaders. They were the complete outsider. They were crucified naked and alone.

When we experience the loss of our beliefs, when we experience the breakdown of our narratives, it’s not there where we lose God, it’s there where we stand side by side with Christ.

[Bob Hunter]

This might be a really short thread, because there isn't a whole you can say after watching a video like this.

[Todd Erickson]

How would you actually implement something like this in church? What does it mean that something like this probably has no place in most Nazarene, or even Protestant churches?

[Ryan Pugh]

How would you actually implement something like this in church?

Todd, I've been thinking about your question the last couple days. I don't know that I have an answer, but one thing has come to mind.

There is a 13-year old guy in our youth group who for the last several months has not been himself. He went through a faith-shattering experience when his family's friend died of cancer after everyone had been praying for God's healing. When she died, this boy who has been raised in the church really started questioning and doubting God. How could God allow his friend to die when they had all been praying for her?

He has slipped into a sort of depression (which his family has experienced a history of) and has had a really hard time doing the normal things he had been doing. Pretty much everything seems to have fallen apart.

This week, his mom sent my pastor and I an email about approaching him and asking if we could pray over him. Knowing that there is ambiguity in "diagnosing" his struggles as clinical depression or part of his faith journey or both, I feel uncomfortable about "praying over" him. I would love to pray with him and continue journey with him in the midst of doubt and questioning.

I see this situation as some sort of opportunity to live in the midst of doubt and questioning that Rollins is describing. As the boy's parents (and even my pastor and I and others) encounter the questions of this 13-year old, maybe they begin to "interrogate" their own beliefs. Maybe their own certainties and beliefs begin to fracture and fall apart, recognizing their own journeys in their son. Maybe when they do this, they'll find themselves right next to Christ.

I don't know if any of this makes sense or if it's helpful, but it keeps coming to my mind so I thought I'd share.

[Bob Hunter]

Ryan,

I haven't been real impressed with how the Church responds to clinical depression. I did find a book several years ago that helped me and some of my members address the problem. It is a secular book, which is probably why I bought it. What to do when someone you love is depressed by Mitch Golant, Ph.D.

http://www.amazon.com/What-Someone-D.../dp/0805082778

The second edition is out, and I'm sure there will be a third. It's a very concise guide of what to do and what not to do. I think every pastor should have a copy.