Tense

(This post is a slightly edited version of something I wrote on December 7, 2012.)*

***

Real talk, everyone: I can’t see into the future.

I know, it’s embarrassing, but I’ve got to be honest with myself, and the truth is that, for all my effort, all my reading, all my thinking, all my praying, I simply don’t know what my life will look like five, ten, or fifty years from now. Heck, I can’t even guarantee that in the next three seconds a mystical vortex isn’t going to open up and transport me to a land of magic and adventure in need of a hero.

Sigh. Anyway…

Whenever I see friends and family after spending time away, it’s not uncommon to touch on topics such as who I am nowhow I’ve changed, and how I am still growing. That’s all fine and good, and I appreciate being able to process through things with people and share what God has been doing in my life. But since I began the ever-ongoing process of “coming out” a new question has started to dominate certain conversations: who will I be in the future?

People who love and care about me (and sometimes people who don’t know me at all but have been given The Unassailable Right To Say Things by the internet) want assurance that I will always be staunchly conservative and celibate. I mean, I guess that would be nice. It would make life so simple to be able to say, “I will always and forever believe all the things I think to be true right now. I will never doubt, never question, never reconsider, never ‘switch sides.’ So don’t worry.”

Simple and, I think, totally miserable. It would be miserable because I know I’m not right about everything. In fact, I count it as one of God’s greatest gifts that we can learn and grow and be challenged and changed. I am thrilled I am not now who I was five years ago, and I suspect, five years from now,** I will be similarly amazed at what God has done to draw me closer to him in, I’m sure, surprising and unforeseen ways.

So I can’t promise I’ll always be convinced that celibacy is my requisite (though not unhappy) path. I just can’t. I know myself too well, and I don’t know the future well enough.

What I can promise, though, is that I will live each day pursuing the glory of God, seeking to rest in his love and display it relentlessly to others. I can promise that I will place myself under the authority of scripture and Christian community, and that I will ask hard questions and, I hope, obey hard answers.

As it is, if I continue to live that kind of life, I feel confident the convictions toward sexuality that I have now will remain, though enriched, nuanced, and deepened. I hope they do.

I hope they do, because there are moments I’m scared they won’t.

I hope they do, because, when I lay in bed some nights, I hope they don’t.

I’m not some invincible dogmatic war-machine, impervious to any and all pain or insecurity. There are enough people telling me exactly who I need to be right now because of my sexuality that I’ve found the added demand to simultaneously guarantee and justify who I will be in the future both beyond my capacity and deeply, deeply exhausting.

For so long I felt the need to put up some kind of iron-clad front to earn people’s approval, to dispel any doubt that I will always believe what I believe now. That I will be strong enough. That I will be wise enough.

Ridiculous. I’m a Christian. I should be the first to admit that I am both weak and hilariously limited on my own. I am, as all humans are, an ever-changing work in progress.

No, I need God desperately, and trying to come across as sufficiently immutable was just smoke and mirrors to deter people from piercing me with that uncertain stare that says, You aren’t going to make it past forty, little more than a small rebellion against my utter dependence on Christ and the Church.

Because I am weak, I need to cling to the God whose strong embrace surrounds me and lifts me up. Because I can be frighteningly inconsistent, I need to draw near to the God who will lead me in righteousness all the days of my life. Because I can’t rely on my own feeble promises, I need to trust solely in the God whose promises never fail, who will guide me and teach me and nurture me and place before me a joyful path of discipleship that will lead me ever further into his marvelous light. Because I don’t know who exactly I will be as I grow, I need a church community to continually remind me who I am and who I serve.

Precisely because the future is hidden from me, I need to seek God in the present. I can’t win an argument against The Future; fear-fueled visions of what may be can easily overwhelm me because I don’t yet have the experiences necessary to combat them. And, of course, I won’t until that future becomes the present and God, as he always does, meets me in a way that is more astounding, more good than I could conceive of right now.

I’m 24. I still struggle with child-proof Advil bottles and sometimes daydream about being a Pokémon master. I have a lot of maturing to do. As I have recently engaged in the conversation surrounding faith and sexuality, I have realized that no matter how much research I may do, no matter how many blog posts I may write, I simply cannot change the fact that there is much I am unable to learn about myself and my sexuality except through the passing of time. There are fears and trials I cannot fully address until they actually materialize. Now, I’m in no rush – the future can hold on to its crow’s feet and baldness*** – but, well, patience doesn’t come naturally.

So, I’d rather not have to pretend that I have all or even most of the answers right now. What I do have is Jesus, transcendently imminent, and his assurance that he will be with me as the seconds pass like gravel or grass beneath my uncalloused feet. And, as I’ve learned in the past, I shouldn’t worry so much about the future because it distracts me from the present moment in which he is working miracles.

My goal in life is to glorify God in all that I do, not to merely be successfully chaste. Just because I’m confident the former leads to the latter in my life, and just because I am committed to working hard to develop as someone who flourishes in singleness, doesn’t make the distinction any less important.

As Eve Tushnet recently noted, an obsession with “safety first,” with expending all of one’s energy just to “not mess up,” is actually not safe at all: it misses the heart of the gospel and can ultimately undermine the very goals toward which one is striving.****

This strikes me as profoundly true. Ascesis is a risky path sometimes, and I am grateful for the reminder of where my priorities must stand, where my eyes must be fixed, in order to move forward with purpose and joy even as the future continues to stubbornly resist the desired clarity.

_______________

* It is worth noting that when I first wrote this two years ago I was primarily dealing with suspicion and anger from more conservative Christians who thought my refusal to try and become straight spelled doom for my future (eternity counted as part of said future, of course). Over the last year, however, burning condescension from more progressive types has definitely entered itself into the “things-that make-me-most-tired” competition, even as I understand where it’s coming from and am less upset by it than the utterly damaging beliefs of some conservative Christians.

** Assuming the mystical vortex doesn’t show up and I die while gloriously sacrificing myself to save the world from the sinister Arch-Mage.

*** The future is coming way too quickly, guys.

**** Pre-order her book! It’s going to be AMAZING.

[The block print at the top is by Yoshida Hiroshi]

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The New Ex-Gay

While observing the conversation about faith and sexuality over the past few years I have witnessed a depressing number of harmful and untrue words come out of someone’s mouth right after the preface, “Well, as someone with a conservative ethic…” or “As someone who is ‘side-B’…” (Side-B being clunky shorthand for a more traditional sexual ethic, for those who hadn’t heard it before.)

I understand that some of these people are new to the discussion, are becoming more aware of something that they used to not even have to think about. But…

It’s hard, sometimes, to watch people who are insulated from the consequences of their words keep saying the same harmful things over and over. And it becomes harder when these words are used by others as the example of a “traditional sexual ethic.”

“These words” range from banal prejudices that cast all gay people as exceptionally promiscuous or obsessed with any number of threatening agendas to more contextually specific comments like “Shouldn’t we, as Christians, not have to talk about this so much? Can’t they just keep it between them and a few friends or a counselor? We all have problems; can’t they just find their identity in Christ and stop whining?”

And they’re being heard.

Over the past few weeks there has been a rash of articles “introducing” the internet to celibate gay Christians. The responses have been, unsurprisingly, mixed. The most common reaction I’ve seen has been a reflexive categorization of “side-B”* beliefs as “the new ex-gay,” as nothing more than the next tool of homophobic fundamentalists to marginalize gay people.

These “response” articles – and particularly the subsequent comments – are often uninspiring, caustic, and full of caricature. I also don’t think they are entirely wrong.

Rant with me, please?

"I can admire your rampage against the hegemony much better from here, thank you."

“I can admire your rampage against hypocrisy much better from here, thank you.” “Ugh, whatever Darcy.”

As I’ve engaged the conversation surrounding faith and sexuality, one of the main sources of frustration has been the persistent sense that most conservative straight Christians are more passionate about gay people not having sex than they are about gay people flourishing in church communities and in society at large. Put more witheringly, I get the sense that when people say things like “Why do they even have to ‘come out’ at all?” what they mean is that it would be better if gay people simply didn’t exist.

This is why the ex-gay narrative was (is) so attractive – it literally removed the “problem” of gay people. As that narrative continues to unravel some people are searching for a new way to pursue their unchanged desire to pray the gays away.**

Some may balk at that claim, and maybe it’s ungracious – there are some important differences in rhetoric, and I get that. But here’s what I see: one way or another, championing ex-gay ideology or appropriating a ravaged shade of the “traditional sexual ethic,” these particular people are looking for a belief that demands nothing from them and everything from sexual minorities.

Given that the ex-gay narrative placed all the weight of “faithful response” on the gay people themselves, it makes sense that prior supporters of that ideology would continue to focus exclusively on what the gay person needs to do, just in different language. Unless the switch from the ex-gay narrative to the “side-B” narrative of celibacy/chastity coincides with a shift in one’s understanding of church community and personal responsibility, then the “traditional sexual ethic” becomes a rather cruel farce, a perpetuation of unequal power structures and shame.

Those highly critical articles are responding in part, I think, to this ultra-lame permutation of a conservative ethic. So, I understand the hate; ex-gay ideologies have left so many scars on beloved people, and to see the phantoms of those ideologies take on new skins merits unequivocal response.

I’m not naïve enough to think that everyone, or even most people, will accept the differentiation of what we are trying to do at Spiritual Friendship from the ex-gay narrative in all of its forms. Or, even if they do see the difference, that it will matter at all.

But, well, here we are.

One of the things that I find beautiful about the “traditional sexual ethic” as I see it expressed by people who have thought through it extensively is how it is about so much more than just what certain people do or don’t do with certain parts of their bodies.

Rather, it is a sweeping yet grounded reimagining of what it means to be embodied beings in mutual communion with each other for the sake of human flourishing and the demonstration of the gospel in our particular contexts.

In other words, it is just as much about churches and communities addressing their trenchant sins of inhospitality and marginalization as it is about an individual’s stewardship of her mind and body.

For me, such a reframing provides motion and purpose and is far more true to the reality of the gospel than the one-sided and apodictic platitudes that characterize the rhetoric of those interested primarily in maintaining the status-quo and keeping this “problem” at a distance.

What kills me is how these Christians think they are preserving the witness of the church, but because many of them are blind to the actual lives of gay people they are unaware of the destructive character of their words and actions, how they are so profoundly corroding the beauty of the gospel*** and, in a very real way, making all expressions of a “traditional sexual ethic” culturally equivalent to ex-gay ideology and homophobia.

And I hate how I can’t escape saying “these people,” as if “they” aren’t often friends and family who I know and respect, or how, even still, my brain gets so caught up in the distressing tension of it all and becomes paralyzed by weariness and the most boring kind of despair.

But then, when I’m tempted toward total apathy, I encounter beautiful moments of community done well and am reminded how much there is to be gained from pursuing, together, a better way forward.

So I guess I want to end with this: would you, whoever you are, just examine the underlying character of your beliefs about sexuality, whether or not they have been formed in relationship with gay people, whether or not they are also concerned with whole church communities becoming more tightly knit and hospitable and responsibly sexual beings, and whether or not they manifest the fruit of the Spirit in their expression?

Because, honestly, it often feels as if the church is asking gay people to walk through a minefield as everyone else just stands back and yells instructions, and I don’t think I’m the only one who has grown a bit tired of being one of its human minesweepers.

_________________________

* I will give my holographic Charizard to anyone who can institute a better-yet-still-pithy phrase to communicate “side-B” beliefs without having to actually use that arcane label.

** High-five!

*** I’m not unaware that most affirming Christians feel the exact same about me.

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A Church of Pure Imagination

I’ve been asked multiple times in the past month why I am still side-B, why I am still pursuing celibacy as a gay 23 year-old in these United States of America. What is interesting to me is how, with each inquiring friend, it was implied that we weren’t discussing theology or the interpretation of certain notorious texts. The “why” was really more of a “how.”

It’s a refreshing change.

One of the more frustrating things about the current conversation is how it so easily gets sucked into the myopic quicksand of “what the Bible says.” Please don’t get me wrong, I’m a big fan of the authority of scripture and the importance of right interpretation, and I probably wouldn’t be celibate if I didn’t think the Bible taught it, but there is a dangerous attitude of “the Bible says it, I believe it, and that settles it” running rampant in many churches.

The idea that the conversation straight up ends with interpretation is, honestly, lethal to true religion, strangling the imagination out of faith and poisoning the endlessly complex “how then shall we live” of the Christian life. I think the rate at which gay Christians are abandoning celibacy is a pretty good indicator of that fact; though not always the case, the majority of people I know who have made the switch do so not because they’ve been convinced by “affirming” theology but because celibacy and an abundant life seem mutually exclusive, which, I need to add, is a kind of theological reason in its own right.

I think what this is revealing about conservative American churches, and perhaps churches in general, is that they are deeply mired in a failure of imagination.

When churches neglect to preach and model the good of singleness and celibacy, when they glut themselves on the opium of romance or oversell marriage to the detriment of both married and single people, they aren’t just straying from the truth of the Bible – they are corroding and constricting the imaginations of those in the congregation. What the men and women and children sitting in the pews can or cannot imagine as possible or good is greatly affected by what the church speaks of as possible or good.

At its redemptive best, this imaginative proclamation allows aching and isolated people to believe that there is a God who loves and desires them and that they can know his transformative grace and be welcomed into a community of hospitality and passion. But, tragically, that proclamation is often drowned in a flood of toxic sentiment, leaving many unsure of their worth and unable to form healthy relationships with other people or even God. The callousness I have seen some church-goers display in response to this pain is incomprehensible.

So I am no longer surprised when a friend of mine “switches sides,” and I am beyond tired of the way some Christians demonize them as simply weak or selfish or histrionic.* Do I find my friends’ reasons for switching entirely satisfactory? Rarely. But I also don’t find most churches’ reasons for not switching satisfactory, either. Unless a community is seriously modeling a commitment to hospitality and grace for all stages of life, its sexual ethic, no matter how “orthodox” it may sound, will never seem viable or good in any meaningful way. This imaginative failure is also a moral failure, with churches leaving their gay members with little to no ability to actually live – or god forbid thrive – within the rich tradition of church teaching.

So when I am asked why I’m side-B, my first thought has little to do with how I interpret Romans 1. Instead, I think about how I was surrounded by a loving group of friends who gave me the space and freedom to process through the initial fear and confusion of realizing I wasn’t just “temporarily-not-straight;”

I think about how I was blessed with mentors and counselors who were constantly feeding me and challenging me and supporting me and blowing my mind with the truth of the gospel, who called out the lies that had been choking me for most of my life;

I think about the months I spent working in a drug rehab center in South Africa or an orphanage in Guatemala and how unbearably full and alive I felt, how enmeshed I became in those vibrant communities that taught me so much about hospitality and service.

I think about how all these experiences enabled me to imagine a future of abundant life as a celibate person.

For most of my college career I was haunted by a singular image that I thought would define the entirety of my existence: When I closed my eyes I saw, I felt, myself closing the door to a cold and dark apartment, entirely empty, devoid of anyone who would witness my life and show me that I was known and loved. The frozen silence of it all was terrifying.

That I thought this was my inescapable future after a lifetime of sermons and biblical education is unequivocally depressing. That this vision is hardly unique to me is even more so.

But then two years ago, while coming out to some of my closest friends as we prepared for graduation and all that lay beyond, that image of despair was finally replaced. As I finished up my story one of my friends looked at me and said, “You know, Matt, as you were talking I just had this picture in my head of you surrounded by laughing children, and you were so happy. Maybe that means something.”

That was a gift of imagination, my brothers and sisters joining with me to envision a better future, an abundant future, one that has empowered me to live more joyfully and passionately in the present.

But I’m one of the lucky ones. The number of stories where loneliness and isolation remain the dominant themes, where the message of the church is bound up with shame and hopelessness, is staggering. More truthfully, it is infuriating.

So I’m praying that churches would rediscover their blessed ecclesial witness. I’m praying that, in my own journey, I can do justice to the vision of abundant life the gospel and my community have helped me believe is possible. I’m praying that we would really listen to the numerous testimonies of pain, that we would repent, that we would learn to love better, and that together – because we can only do this together – we would become the kind of people that Jesus imagined we could be when he lived and died and rose again for all.**

Matt

* If you have come to find your capacity to feel hope and joy oppressive, take a peek at the comments section of any number of Christian publications about homosexuality and let the sweet, sweet darkness sweep over you.

** I am not saying that if everyone had my experiences they would have come to the same conclusions I did, nor am I saying that my anecdotal evidence can be applied even close to uniformly for every LGB Christian. But this imaginative chasm between “celibate” and “happy” is incredibly prevalent – evident in the number of times people say to me, “You’re celibate? But… you seem so happy…”

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Home-makers

One of the unfortunate realities of life is that the best time to really think about something is often when you no longer have access to it, the oddly formed hole it leaves behind an easier way to understand its shape.

So I’ve been thinking a lot about friendship recently.

I wasn’t so naïve as to imagine that I would arrive in Los Angeles, step out of my car and magically be surrounded by a glorious cabal of soul-mates. (Well, ok, wasn’t so naïve as to seriously believe that would happen.) But I think I’ve been a little bit surprised at how intimidated I am by the whole process of making new friends, of weaving together the fabrics of our existence in profoundly life-giving ways.

Now, this isn’t to say I don’t have friends here. I do. And I am sure, over time, they will become good friends, and best friends, and lifelong friends. But it takes a while to be truly known, and in the interim I’ve become weary. I find I forget who I am. Not in some amnesiac-crisis kind of way, but in the quiet moments of fury when I screw up an important task or fail, again, to really devote time to nurturing my relationship with God or simply lay on my couch and mentally admire how well I wear labels such as failure or hypocrite or whatever.

Those struggles aren’t novel by any means – in fact they’ve been faithful companions throughout most of my “adult” life – but as I’ve most recently encountered them again on my high-wire of existence it has distinctly felt as if there were no net beneath me. It’s just me, the monsters, and the empty, beckoning air.

It’s been in those moments that I have started to understand what the presence of intimate friendship had meant to me, and I’m increasingly convinced that one of the greatest blessings of friendship is that it reminds me who I am. And I need to be reminded.

After having only lived in Los Angeles for two weeks, there was a night when all I wanted was a hug. And yet, as time wore on, I realized that it wasn’t the hug that I wanted so much as the reminder that I was enmeshed in community, that I was known and still worthy of love; just any old hug wouldn’t be able to communicate that.

When I lived with my two closest friends, every interaction was based upon a deep understanding of each other, an enduring web of shared experiences. They had seen me in almost every conceivable light, so when they talked to me, joked with me, played with me, prayed with me, they did so while knowing me better than anyone.

It’s one thing to be known generally, but it’s another thing to have yourself made known in every hug, every word of advice, every conversation about global politics or God or vegetarian Dementors, every disagreement, every affirmation of love and support. And so, in a way, I continued to be reminded of who I was because of how they simply were with me. As someone who is prone to fits of doubt or low self-esteem, it is these small reminders that make all the difference.

I don’t think I really appreciated how much these friends had become home for me.

@$^%$ ninjas and their onions.

@$^% ninjas hiding onions around my house.

It takes a while for someone’s words/eyes/arms to become filled with those kinds of memories, and I honestly don’t know how long it will be until my friendships here in this utterly bizarre land of Los Angeles take root.

But I must admit, re-experiencing what it means to be a “stranger” has allowed me to witness embarrassingly profound displays of hospitality from innumerable people. It has made me hopeful. Not just hopeful for myself – that one day I’ll find that fabled soul-mate cabal – but hopeful for churches and the life-giving communities they are supposed to be.

So even as I mourn the absence of those few who make me feel the most like myself, I will happily repeat the words of Gerard Manley Hopkins, that

“Christ plays in ten thousand places,

Lovely in limbs, and lovely in eyes not his

To the Father through the features of men’s faces.”

And sometimes I think that, maybe, this creeping growth of friendship is really just learning to see the way each person uniquely embodies that welcoming presence. And then sometimes I think that such a thought is unforgivably saccharine and my life is probably forfeit, but I still kind of hope it will be proven true.*

I’ll let you guys know when I find out.

Peace.

_________________

*And then I think about how badly I wish I could control the elements with my mind because honestly three consecutive thoughts without a wild flight of imagination is beyond me.

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Speech-Act, Pt. 1

In an upsetting turn of events, I have recently had to admit that I’m only a human. I know, I’ve really backslidden. Over the past few months my aspirations to be an indomitable, blogging war-machine have been systematically dismantled by a resolute and immovable weariness. Like, a do-I-really-have-to-bother-putting-on-pants-today kind of weariness. If I didn’t own such awesome jeans I probably wouldn’t have made the effort

A large part of it is biological; my hormones (my actual hormones, not my metaphorical ones) are, shall we say, a crazy-making combination of hyperactive and functionally dead. In other words, my body is constantly using massive amounts of inefficient adrenaline to get me through each day because the more sustainable sources of hormonal energy are about as non-existent as unironic Nicolas Cage fans. Supplements are helping, but I still spend most of my time hovering between just wanting a nap and begging God for someone to accidentally shoot me with a rhino tranquilizer.

But it’s more than that. Honestly, the whole idea of blogging exhausts me, especially in regard to so contentious a topic as the intersection of homosexuality and faith. There is little grace in the conversation, with a seemingly new explosive controversy erupting every week – one more ugly comment to become outraged over, one more person to burn at the stake, one more setback to worry about. The idealistic activist in me wants to indulge every combative reflex, the peacemaker/reformer in me cautions that real change will only come through a controlled-yet-passionate nuance, and the tired whiner in me would rather just watch funny cat videos because Mr. Mercury was right and “nothing really matters,” anyway.

So I’ve watched a lot of funny cat videos, all the while growing more and more frustrated by the tone of the online discourse and my own apathy toward it. Over and over I’ve sat down to write something to no avail, the sheer enormity and ambiguity of the situation slowly bringing my spindly fingers to a full stop.

I realized recently that I’ve felt this way before.

I was halfway through my brief tenure at a Guatemalan orphanage, living and working with eleven teenage boys just outside of the capitol. One afternoon, and I’ll never forget this, I saw footage from a nearby government-run institution that held 800 children. Underfunded and understaffed, the way the orphanage handled the large volume of kids was to try and suppress individuality and personality; at age thirteen they all began to wear a nondescript uniform, and they marched. Everywhere. A slow, rhythmic, soul-killing march.

And then I heard about the “pink room.” When a boy who had been sexually abused came to the orphanage he was put in the pink room, a special ward separated from everything else and blocked by many locked gates. Without the personnel to constructively deal with the traumatized boys, and convinced that they were all going to turn into sex-offenders anyway, the orphanage left them to waste away and suffer behind bolt-latched doors.

It’s hard to describe how utterly powerless I felt at that moment. I couldn’t sleep, so aware of such injustice being perpetuated only a few miles away and yet so incapable of doing anything about it (and I asked if I could, trust me). I was already expending all my energy to invest in just one group of kids in one orphanage in one district in one city in one country; I couldn’t handle how finite I was, entirely trapped within the borderlines of my skin cells. The myriad systemic evils that create street-kids and orphans seemed so great, and my own life so pathetic, that I lost all sense of purpose and direction.

And then, at 2AM, one of the younger boys opened my door; he’d had a nightmare and didn’t want to be alone. I walked back to his room and sat with him, not letting go of his hand as I prayed and prayed and prayed. After a couple minutes his shaking was replaced with the deep breathing of a peaceful sleep.

I started to cry.

None of my questions, fears, or inadequacies had been addressed, but I saw that they didn’t need to be in order to serve the kids right in front of me. I couldn’t do anything about the abuse occurring down the winding mountain road, but at least that night I had left my door unlocked so that this one child could know that he wasn’t alone, that he didn’t have to face the night by himself. At least this one child could know, at that moment, that he was loved.

Two hours later I dragged myself out of bed without ever having slept and began packing their lunchboxes for school. It literally felt like the least I could do, but I was going to do it, and with a greater sense of meaning than ever before. I couldn’t salve all the pain of the world, but I could still do small things with love.

In a way, I find myself in a similar place now.

I’m tired. I’m tired of the general climate of the blogosphere that is so inhospitable to gracious dialog. I’m tired of how many people are ensconced in a self-righteous blindness to the suffering of others, I’m tired of how many people respond to such blindness with an equally self-righteous vitriol, and I’m tired of how often I find myself contributing to it all.

I’ve been tempted just to call it quits. The situation seems too complex and too enormous, and we really don’t need another blog.

But a recent conversation with the incomparable Brian Gee (read all the things!) served as a helpful reminder of what I already knew: that perhaps my frustration with How Things Are should motivate me to do what little I can in my own imperfect way to improve the conversation and speak love to those who need it. Rather than simply giving up, perhaps this is worth a little bit of exhaustion.

For me, I guess it’s not so much about influence as it is about integrity – this is just one small blog in one crowded niche of one sprawling conversation, after all. But at the same time I can’t ignore how blessed I’ve been over the past year by the numerous, bewildering opportunities I’ve had to remind someone that they are loved and their story is worth telling. In the midst of questions and silences that is what is getting me through, and I’m starting to think that this may just be how life goes – beautiful in its own maddening way.

Honestly, writing isn’t easy for me at the moment. But slipping into an effortless silence doesn’t seem right, either. Not yet, at least. As always, I appreciate your grace as I try to figure out what on earth I am doing.

I will soon put up a post detailing how I hope to engage the conversation, a vision to which I want to be held accountable. I have so much to learn,* but I look forward to what these next few months will teach me as I explore the shape my speech and actions should take.

Matt

* This phrase receives the award for “Painfully-Obvious, Anthropologically-Universal Platitude Matt Has Employed the Most In His Short Life.” It would like everyone to know that it “couldn’t have done it alone.”

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Just Three Months…

One of the nifty things about being me is that I don’t wait until sad things happen to feel sad about them. Not wanting to waste a moment in which I could be sorry for myself, I start the mourning process as early as possible. This is why, two days ago, I could barely handle the fact that three months from now I would be back in the States.

See, the day was just too good, too much fun, too full of that thrilling peace of being included. And, of course, when things are so fantastic I am obliged to reflect on the fact that they will come to an end.

And they will, at 8:30 AM on Monday, April 1, 2013.

Maybe it’s just because I’m craving stability and the freedom to really put down roots, but the act of leaving is starting to wear me down. And I’m only twenty-two. Kyrie Eleison. Seriously.

I imagine my life here in Guatemala will follow a similar path as my time in South Africa: I’ll be surrounded by a community of kind, inclusive men and women who fill me with warmth and a sense of belonging, I’ll develop a comfortable fondness for the country and realize that I would enjoy living here, I’ll begin to open up and experience the life-giving rush of new friendships, and I’ll slowly become a part of the furniture – an assumed part of the daily routine. And then I’ll have to find a way to live without any of it, and I probably won’t be totally successful.

There is, of course, a way around much of the pain; disengage, pull-back, reserve a little bit of myself, dissuade my obscenely affectionate heart from its usual exuberance. I could turn down invitations to impromptu worship and prayer sessions, go to bed early and neglect late night conversations with the kids in their rooms, care less about others, reveal less about myself, and generally convince myself that “it” simply isn’t worth the trouble.

But then what would be the point of even coming here? So, really, there’s no way to avoid it: I’m going to dig deep for as long as I’m in this beautiful country, press hard into this place even though I know I’ll lose a bit of myself when I peel off and board that airplane.

I’ve found in my limited experience that there is a blessed encouragement in the fact that it hurts so terribly to leave: it means that I managed to encounter a vibrant community into which I was welcomed. It means that, for all my fears of rejection and loneliness, I have never once left a place in which I felt unknown and unloved. It means that, when I head off to Pasadena, CA for seminary, I can happily expect to discover a community that makes my heart turn to ash at the thought of being without it.

And, I think, that’s a really good thing. (Or it’s psychotic masochism – I’m often confused.)

So even though it’s inevitable that I’ll be sitting in another spontaneous worship session or running around worthlessly in another game of soccer and sense that all-too-familiar twinge of panic, I hope it will only inspire me to sing loudly and play passionately, for my time here is too short and too precious to waste on fearful apathy, and the greatest tragedy would be to leave here and feel nothing at all.

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