Tripp Hudgins is a doctoral student in liturgical studies and ethnomusicology at the Graduate Theological Union in Berkeley, CA., and is Director of Admissions at American Baptist Seminary of The West. You can read more of his writings on his longtime blog, "Conjectural Navel Gazing; Jesus in Lint Form" at AngloBaptist.org. Follow Tripp on Twitter @AngloBaptist.
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How Many Hours, Lord?
From Baltimore to Berkeley, people are asking the question. Do black lives matter? It has been a year and we cannot seem to find an answer to the question. “Of course they do” some people state. “Then why is it so hard for so many to be black or brown in this country?” is the question that follows.
"Maybe if they just pulled their pants up and turned the music down,” is a common enough retort. Then, as I hope you can see, we’re back where we started.
A young man walks into Mother Emmanuel AME Church and nine lives come to a tragic end. The “politics of respectability” cannot save black and brown lives either. You can be a respected member of the state government, a pastor, a grandmother, and none of that will matter. You can be president of the United States of America and it won’t matter. Your race will be a strike against you.
The Liturgy of Wild Goose
This summer I had the distinct privilege of being asked to serve as the Liturgical Coordinator for the Wild Goose Festival held in Hot Springs, N.C. The festival is a time and place of celebrating the “intersection of Spirit, Justice, Music, and the Arts” that began a few years ago. As such, liturgies abound. Some of them were rather traditional. The Episcopal tent, for example, held Compline services every night. They also broke out of the mold and hosted a songwriter circle and an agape feast. The Goose is like that. Ask the Methodists about the beer tent. Oh, and the Baptists had a coffee shop.
People break from the mold a little. There was a Eucharistic liturgy where a blacksmith literally hammered a rifle into a farm implement. It was an unusual Eucharist, to be sure, but beautiful.
Liturgy and Mission: Why Rachel Held Evans and Keith Anderson Are Right
When did you last think about the relationship between your community's worship practices and their missions? It's such a loaded conversation. What makes for "mission?” Why do we set the two practices — what we do in worship and what we do after — at odds with one another? Is it simple geography? One happens behind the ecclesial closed doors while the other is more public? I want to know when we lost the sense that our liturgies were public events rather than secret rites. But that's another post.
Songs of Ourselves: Grief, Hope, and Sufjan Stevens
Sufjan Stevens’ newest album, Carrie & Lowell (out now), is a heartbreaking meditation on personal grief. It’s also joyful, baffling, and delicately mundane.
In the spirit of a listening party, a few of us sat down to play through the album, sharing liner notes and meditations on the songs that grabbed each of us. Conclusion: it's really, really good. Stream Carrie & Lowell here, and listen along with us below.
Tripp: I love the first song of an album. I think of it as the introduction to a possible new friend. “Where The Streets Have No Name” on U2’s Joshua Tree or “Signs of Life” on Pink Floyd’s Momentary Lapse of Reason, that first track can be the thesis statement to a sonic essay.
So, when I get a new album — even in this day of digital albums or collections of singles — a first track can make or break an album for me. I sat down and listened attentively to “Death With Dignity.” It does not disappoint. With it Stevens introduces the subject of the album — his grief around troubled relationship with his mother and her death — as well as the sonic palate he will use throughout the album.
Simple guitar work, layered voicing, and a little synth, the album is musically sparse. The tempo reminds me of movies from the nineteen sixties or seventies where the action takes place over a long road trip.
Catherine Woodiwiss: I was thinking road trip, too. There’s real motion musically, which, given a claustrophobic theme and circular lyrics, is a thankful point of release. It’s a generous act, or maybe an avoidant one — he could have made us sit tight and watch, and he doesn’t quite do it.
Julie Polter: This isn’t a road movie, but the reference to that era of films just made me think of Cat Stevens’ soundtrack for Harold and Maude, especially “Trouble.” (This album is one-by-one bringing back to me other gentle songs of death and duress and all the songs I listen to when I want to cry).
'... A Fragile Sense of Self'
Some of you might be downright shocked to know that many clergy have to undergo a three-day battery of psych tests as part of the ordination process. If a significant issue is discovered, say, addiction or something else (perhaps the main reason these tests have become required), one's ordination process can be slowed down or halted all together. When I was going through the process, I too went through these evaluations.
The result? I have "a fragile sense of self."
What does this really mean? Well, I'm an alcoholic. It's true. I've spoken about it as part of my faith journey (read: testimony; yes, I have a testimony). I don't wave it around like some flag, but I'm not shy about telling people. And I have certainly told the congregations and other organizations I have served about my history with addiction.
Keeping this stuff secret, for me, is poisonous.
At any rate, there it was, "a fragile sense of self" on my evaluation. This caused everyone to pause. The ordination committee had a ton of questions for me. They did the obligatory background check (this is perfunctory; everyone gets one). They checked my references, etc. They did their due diligence to make sure, as best as anyone could, that I was not going to fall off the wagon.
Of course. No one can promise that. Not really.
U2: Seeking An Ecclesiology
By now you have heard that Apple gave you music. Free music. From U2. Now, they paid U2 a lot of money for those tunes and it's pretty clear that it's not the first time that someone paid a U2 a lot of money for their music so that you could have it for free as long as you were a loyal customer.
Some of us are rather peevish customers, it would seem. There have been numerous articles on the betrayal by either U2 or Apple. Don't they know that our iDevices are private property? Don't they know that we have put a fence around our little corner of the cloud?
Sadly the tech doesn't really work that way and the agreement you checked - we all checked, really - makes it pretty clear that they own the cloud and you merely lease space there. Your iDevice is a portal, no more, no less.
U2: The Art of Hitting One's Stride
Perhaps you heard. U2 has a new album. You can download it from iTunes for free right now. Go. I'll wait. It's free.
Yes, free. This is what has my mind spinning right now. Bono wrote:
"It’s also free to everyone on iTunes thanks to Apple. To celebrate the ten year anniversary of our iPod commercial, they bought it as a gift to give to all their music customers."
So, free to us thanks to the largesse of Apple. Why would that be? Well:
"We’re collaborating with Apple on some cool stuff over the next couple of years, innovations that will transform the way music is listened to and viewed. We’ll keep you posted. If you like Songs of Innocence, stay with us for Songs of Experience. It should be ready soon enough … although I know I’ve said that before …"
Holy Poverty and The Seminary
Paul said, "the foolishness of the cross" not "the stable middle-class lifestyle," if you want my opinion on seminary education, the changing economy, and baptismal identity in general. We bear a responsibility to care for one another as Christians (and beyond) that we have abdicated to the persnickety "marketplace." It's time to talk about holy poverty again, I think.
I can hear my free church friends and colleagues now, "But we don't take a vow of poverty!" It's true. We don't. We remember this historical movement away from the monasteries and the cathedrals, the parish system and the state church. This is an issue of ecclesiology, no question. What I wonder, however, is if in our attempts to not fall into the traps of the past, we simply have settled on the marketplace as our model for ecclesiology. I assume we have.
My degree is a "professional degree," yet within its conceptual framework the notion that I am "professed" is easily lost. I am not called to earn, but to labor, to serve. My work is "worth" nothing. Instead, it is a response to a vocation that in many ways we all share. The wealth of the community affords me the opportunity to respond to that shared call in a particular way. I am not your employee. I am your pastor. I am poor. Any wealth I may posses comes directly from the pockets of others.
Waiting for the Music
I am waiting for the music to return — the sonorous graces of laughter and kitchen clinking, of bird call on the hillside.
I am waiting for the music to return — the precarious arrangement of hope and memory that uplifts and guides.
I am waiting for the music to return — the band, the orchestra, the seisiún, the jam, the people who make and craft sound.
Instead, I am stranded in an eschatological posture like pause on my mp3 player. The Wifi Spirit does not respond and even if I could connect, the playlist I have randomized is sore lacking. I miss the people who make these sounds. I miss their voices.
Sometimes it is hard to know even where to begin. We stare at this System, this complex web of human behaviors, and the institutions erected to memorialize them, and we simply do not know where to begin. How do we fix it?
"That's just the way it is," we say. "Some things will never change."
Systems are strange beasts. They take incredible human investment to maintain. They are the spaces by which many of us come to know ourselves, to know our place in this world. We identify ourselves in relationship to them. And yet they are so close to us as to be rendered invisible.
Until they hurt us. Until they step on us, exclude us, enslave us, brutalize us.
And this is when it gets interesting, of course; this is when they do their real work, these systems.
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