Waiting (Mobility pt. 4)

We have a difficult time waiting. Whether it is waiting in line at the grocery store as the person ahead of us stumbles through the “self-check-out” in a clumsy manner or awaiting test results from the doctor; waiting is a difficult process.

Waiting is the antithesis to mobility. It renders us passive, stationary, and still when we would rather “get on with it”. We long for our moments of waiting to be short and quick so that life can be lived. Waiting is irritating and a waste of time.

Waiting is viewed as the space between where we were and where we want to be; waiting leaves us feeling powerless and helpless.

Henri Nouwen writes on those who wait in Scripture: “…there is none of this passivity in Scripture. Those who are waiting are waiting actively. They know that what they are waiting for is growing from the ground on which they are standing. Right here is a secret for us about waiting. If we wait in the conviction that a seed has been planted and that something has already begun, it changes the way we wait. Active waiting implies being fully present to the moment with the conviction that something is happening where we are and that we want to be present to it. A waiting person is someone who is present to the moment, believing that this moment is the moment.” – Finding My Way Home

May you see that your moment of waiting (no matter how long) is the moment and may you find the peace and hope of God fully present in the midst of your waiting.

Mobility and the Biblical Narrative (Mobility pt. 3)

The Biblical narrative gives us another way to view mobility. In the Old Testament the Israelites are led out of slavery and into the promise land. At a quick glance it may seem as if God is concerned with the upward mobility of his people, but upon further study more is taking place. Although God is leading them to a place of hope and promise, God also leads his people through a place of struggle and pain; the wilderness. In fact as the journey out of Egypt unfolds, the Israelites request they be sent back to Egypt (Exodus 14:11-12; 16:3; 17:3).

For the Israelites this is not the type of mobility they had hoped for, yet God is concerned not just with “where they are going”, but “who they are becoming”. The Exodus story is not simply about God’s people moving from the slums to the suburbs but rather moving from a scattered and fearful people to a new community that finds its identity in God.

The life of Jesus is also one that causes us to re-think our affinity for mobility. In the Gospels Jesus has a conversation with the mother of Zebedee’s sons (Matthew 20:20-28; Mark 10:35-45). She makes a request that her two boys sit next to him at his thrown; this is the request of upward mobility. Jesus replies by asking if they can drink from his cup…the cup not of his “success” but rather of his suffering. The account then goes on:

“Whoever wants to become great among you must be your servant, and whoever wants to be first must be your slave - just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.” - Matthew 20:26-28

Jesus communicates in his words (see his conversation with the rich young ruler) as well as with his life (especially the journey to the cross) that type of mobility one is to aspire to as his follower is one of downward mobility. While our culture may aspire to moving at a greater speed and acquiring more in the name of success and efficiency, Jesus beckons us to cast aside our nets and follow him not on a path of mobile comfort but rather down the path that leads to Calvary for the sake of the Kingdom.

What other examples from the Scriptures/life of Jesus do you see regarding “downward mobility”?
What is lost in a life of “downward mobility”? What is gained?

Unwanted Side Effects of Mobility (Mobility pt.2)

While living a life that values increasing mobility may seem as harmless as pursuing the “American Dream”, our highly mobilized culture comes with some unwanted side effects. One of the effects of mobility is the creation of distance. Essentially this means that as we become increasingly mobile and transient we lose out on connection with one another as well as with creation.

Think about the individual or family that rushes through a drive-thru to scarf down a combo meal on the way to the next sports/club event. Little attention is given to the food; where it came from, where it was harvested, who prepared it, as well as the working conditions of those who prepared it. Compare this to a family that operates at a slower pace, choosing to spend meals around a common table, perhaps even preparing food harvested locally. Is it possible that in our quest for a highly mobile lifestyle we lose out on deep human connections?

Further, the speed created though mobility desensitizes us to the world around us. While watching the TV or on the internet if a commercial, news clip, or pop-up occurs that informs me of a devastating event I have the ability to “click away” to the latest sports scores. Mobility affords me the luxury of constructing a world that keeps me comfortable, safe, and happy while being desensitized to the pain of others.

What is gained in a highly mobile lifestyle? What connections are lost?
How are we desensitized to the world around us by the pace at which we move?

The Mobility God (Mobility pt. 1)

Our Western culture prides itself in its capacity for movement and mobility. From the telling of our history, which includes the “discovery” of the West, to the speed at which we communicate with one another via social networking sites on the internet, our movement oriented culture thrives on conquest, achievement, and efficiency (just think about the names of the cars we produce in America: “Expedition”, “Explorer”, “Mustang”, “Voyager”).

The notion of “Upward Mobility” is hard-wired into us as individuals. Upward mobility suggests value in a movement towards something more; it fuels those who have “little” to achieve “more”, encouraging them on with progress, speed, and efficiency. An example of our desire for a life of upward mobility can be reflected when a young couple finds there first place to live.

Often a “starter home” (even this term suggests the need for progress towards something “better”) is smaller, modest. Possibly one’s first home, because of funds, is not purchased but rented; maybe even in an area of town that is viewed as less desirable because of crime, schools, etc. As the couple grows older, presumably makes more income, their ability to afford more by way of a house (as well as standard of living) increases. This causes them to leave their first home/apt and purchase something bigger and better (possibly leaving the area all together for a more “stable” community). The goal for the family is one of upward mobility (the hope that one day they will have the “house of their dreams”) and is made possible by an individual’s (or in this case, a couple’s) wealth, privilege, and power.

The philosophy of upward mobility also values speed and efficiency and can be seen in the way we communicate and process information. Telephones no longer exist to merely make connections from one household to another, instead each person has their own personal mobile phone that processes information (emails, web-surfing, news feeds, Facebook updates, etc) at lightning fast speed; yes, they still make phone calls as well. Further, the cost of the devices that make our fast exchange of information possible (iPhones, LCD TV’s, computers, etc) as well as the cost to manage/power our devices (mobile phone plans, internet plans, cable bills, etc) require a great deal of financial prosperity.

In short: our fascination with the mobile lifestyle is one that reflects a great deal of wealth, prosperity, and privilege.

Mobility as a value in our culture is not inherently bad, but I am wondering if there are any unwanted side effects of a mobile lifestyle.

Where else do you see our culture’s desire for “upward mobility”?
If a life of “upward mobility” is afforded by wealth, prosperity, and privilege what does this mean for the poor among us (are they able to live a life of “meaning”)?