David Brisbin Podcast

Dave Brisbin | 9.4.16 Ever notice how Jesus is able to get out of every thorny situation the religious leaders of his day throw at him? They bring him a woman caught in adultery and ask whether to stone her knowing he’ll run afoul of either Roman or Mosaic law no matter how he answers. Or they ask whether it’s lawful to pay Roman taxes or which is the greatest commandment of all and many others with the same intent. Each question is a carefully crafted attempt to put Jesus between a rock and hard place where any answer would discredit or condemn him with the people. How does Jesus know what to say, how to wiggle off the hook? Is it just because he’s God’s son that he has special knowledge or is there some principle or perspective he’s using that can guide us as well. Jesus is showing us that whenever we’re caught on the horns of a dilemma, forced to choose between bad and worse, there is a third force or element that when brought into play, raises our perception above the rock and the hard place and shows a s

Dave Brisbin | 8.28.16 There are some days that are just hard. Hard to break through to meaning and purpose, hard to get up in the morning, hard to do what is required this day. On one such day, wondering if I could really do the day with my car at the intersection where a right turn took me to work and the day’s activities, I sat and thought and then turned left toward a local wilderness park. Not knowing what I was really looking for, I found a bench with a plaque dedicated to a child, an infant, Gavin, who had died fourteen years before. The parents’ pain screamed through the engraved words until I looked up through bright green leaves lit by a perfect morning sun to the flawlessly blue sky beyond and asked no one in particular, “Why does it have to be this way?” I asked for Gavin and his parents, but I was really asking for myself. This is life lived as a human. The juxtaposition of beauty and cruelty, joy and pain. How do we navigate between the two and keep our cars turning right toward the activities o

Dave Brisbin | 8.21.16 Most of us have heard the line that freedom isn’t free, usually in the context of supporting our military, but is there a truth in that slogan that can help us along Jesus’ Way? When we examine what the goal of Jesus’ Way really is, we start thinking of love, peace, tranquility, service to others, closeness or knowledge of God, but what are any of those without the complete freedom to be all of those? Jesus tells us that if we follow his Way, we will know the truth and that truth will set us free. It’s all about freedom, because any love, peace, service, relationship, or knowledge that is coerced or born out of fear is not part of Jesus’ Way. The Way to radical freedom costs us everything—everything we think we know about ourselves, life, the world, God, and until we are willing to “pay,” let those things go and die, we will never see the radical freedom to simply be that is right in front of us.

Dave Brisbin | 8.14.16 Before you can teach someone to practice presence, whether “online,” throughout the rough and tumble of each days details, or “offline,” in meditation, centering prayer, or silence—you first have to stoke the desire for presence, which means you have to show some benefit to the effort. The truth is, who we think we are in our minds, described to us by the voice that speaks in our heads, is not who we really are. We are not the voice in our heads that speaks in English or Spanish or any language. There is a deeper identity that remains hidden as long as we are listening to the voice. That deeper identity is the one that can play in Kingdom and follow where Jesus leads, but until we quiet that voice, we will never know what we are missing. We have literally forgotten who we are, who we were as the child that Jesus holds up as emblem of Kingdom. But these moments of pure presence, where the voice quiets or at least we stop listening, are the moments of unforgetting, moments we begin to rem

Dave Brisbin | 7.31.16 What are God’s greatest creations? When it comes right down to the nub, arguably, they would be space and time. Space, because matter doesn’t matter if you don’t have a place to put it, and time because nothing exists at all unless it has duration—exists for some time. Jesus said to seek first the Kingdom and all else would be added…in this life, apparently, we must seek that kingdom first through the experience of space and time before all else is added. To be present to what is now is at once the goal and practice of spirituality properly understood. Did Jesus practice presence? Absolutely. Reading between the lines of story after story of Jesus’ life and work and prayer, we see the unmistakable marks of deep presence both in the midst of a busy, detailed-filled ministry and at times of solitude and silence that he sought in the wilderness as respite. To read between the lines and understand the Way of Jesus from the point of view of presence to space and time is the first step to fol

Dave Brisbin | 7.24.16 Any look at the contemplative way of life eventually brings us right up against mystery, against the limit of what we can and can’t know in much the same way that science reaches the limit of its ability to describe phenomena edging closer and closer to infinite temperature, velocity, size. How much can we really know in this life? But more importantly how much is necessary to know in order to live in such a way that we can fulfill our purpose here as humans? If you really think about it, what would life be without mystery? The mystery in magic and stories, Christmas presents and each other is what keeps us interested and alive, guessing and engaged. To solve a mystery, to kill a mystery with an intellectual solution is to experience a momentary resolution and then the grief of the loss of the aliveness. The sin of the Pharisees of Jesus’ day was to kill mystery with the law—as if following the law perfectly gave us the understanding and control over life and God that we crave. In defen

Dave Brisbin | 7.10.16 What is the greatest impediment to gratefulness? To the trust of gratefulness? Seems it would have to be the hurts and traumas, the victimization, the evil that we encounter in our personal lives, and those of others either close or in the world at large. How do we continue to see God as compassionate and fair, how do we see life as fundamentally nurturing or safe, when there are monsters about hurting us and others? The problem of evil in our lives seems to contradict the portrait of God painted by Jesus as loving father. The oldest book of the bible, the book of Job, deals with these essential themes—as they’ve been questioned as long as there have been human being experiencing them. And the final answer to Job as God speaks to him from the whirlwind is that there is no answer that can be given to us in this life that will satisfy our minds, but there is an answer that can satisfy our hearts. A way of living that brings the paradox of the reality of perfect love and the experience of

Dave Brisbin | 6.26.16 In our society, and especially in the midst of a presidential election cycle, it is easy to become completely polarized—to “drink the kool-aid” and go all in with one group or another, one party or another, one religion or another. To become completely imprinted with the tenets, the groupthink of our choosing. From this perch, it is easy to imagine that we have the corner on truth, all the truth, and all others do not, that we are good and others are bad, are less than, need to be persuaded or controlled for their own good, and ours. It is a perch from which personal growth stops as we hunker down to convert the world to what we already know. In this mindset, there is no dialog or conversation, there is no relationship or love that is not conditioned on first meeting our standard of belief. But Jesus and the great contemplatives of the world show us another way: a way to live on the edge of inside, on the threshold between groups and belief systems that keeps us open and aware, watching

Dave Brisbin | 6.19.16 Fathers’ Day: Ancient Hebrews envisioned their God the way they experienced the patriarchs of their clans—as king, judge, executioner, administrator—as the strength of their houses, which is what the Hebrew word for father, Ab, actually means. And though they also had a balancing notion of God as mother too, as wisdom, compassion, love—the glue that held the family together, it was Ab by which they referred to God. Jesus had an ingenious solution to create balance. He called God his “abba,” the name children would use for their fathers…a term of intimacy and affection. It created the perfect balance of respect and connection, masculine strength and feminine compassion. Then he went on to illustrate in story after story how this played out. And in the story of prodigal son, if we’re really paying attention we realize that it’s not so much the extravagant, even wasteful spending of the son that is the focus, but that of the father who lavishes all he has on his son, no matter the quality

Dave Brisbin | 6.12.16 Speaking of the contemplative way of spirituality in conceptual terms is necessary at the outset, especially for those of us from the West, who are so intellectually based, but it is in many respects, a contradiction in terms. The contemplative way is not intellectually based at all—it is by definition a stepping away from the intellectual in order to non-judgmentally experience the lived moment. But how do we do this? How we step away? There is prayer and there is suffering that can guide us in intensive and specific ways, but there is another. Br. Lawrence called it the Practice of the Presence of God. Instead of specific times of prayer and devotion, there is a constant awareness of God’s presence that we can cultivate through all the daily details of our lives, an awareness that will give us the continual prayer, the constant contact that Paul speaks of. Today, this is sometimes called mindfulness—but mindfulness without the awareness of Presence may still not take us where we want

Dave Brisbin | 6.5.16 One of the words ancient Christians used to describe the contemplative way was the word “apophatic.” From the Greek, it literally means to deny speaking or saying. In Latin, it is sometimes called the “via negative” or negative way—negative in the sense of emptying the mind of words, images, ideas in order to rest in God’s presence. In our contemporary culture, this seems somehow perverse in terms of coming into a connection with God. But as we look as Jesus’ time in the wilderness, his staring down the temptations of the adversary from a place of emptiness, his wild, paradoxical sayings of accomplishing by letting go, finding our lives by losing them, his insistence in the Beatitudes of the centrality of “negative” aspects of poverty of spirit, mournfulness, meekness, hunger and thirst as characteristic of kingdom, we see the apophatic way illustrated. To sell all we have and give to the poor in order to follow Jesus into the father’s presence is a letting go of all we think we have and

Dave Brisbin | 5.22.16 As we dig deeper into the contemplative way of spirituality, we need to break down religious and cultural barriers. Contemplation, as we’re using it, is a stepping away from the all the thoughts, worries, concerns, and noise in our minds that keeps us from mindful presence right here and now—the only place we will ever meet our God: here and now. Modern Western Christian churches have expressed concern over contemplative practice, labeling it occult, but there is nothing occult about Christian contemplative practice that dates all the way back to the earliest generations of Jesus’ followers, and of course to Jesus himself. How did Jesus practice contemplative prayer and life? Where do we see this practice in scripture, and how do we enter into such practice in our lives today? We need to know more about a contemplative how.

Dave Brisbin | 5.15.16 Jesus is often seen, from a modern, Western viewpoint as a social reformer, a radical revolutionary, the founder of a new religion, working to tear down existing systems in favor of the poor and marginalized. Though Jesus was revolutionary in his expression of his relationship with God/Father, to see him as a social reformer or radical is to misunderstand his message, mission, and Jewishness. Jesus wasn’t trying to start a new religion, but purify the one he was already in. He was an observant Jew to the core, but his sense of oneness with his Father, our Father, made him one with everyone and everything else in creation, including those his religion had excluded. When you look at Jesus and his way of life from a Jewish point of view, what you see is someone so immersed in life and relationship and the lived moment as to be truly radical, but the radicalness is only accidental, a by-product of purposeful immersion in life.

Dave Brisbin | 5.8.16 On Mother’s Day, we look at the role of mothers and fathers in ancient Hebrew society as illustrated in the language itself. Father in Hebrew means “strong house” and mother means “strong water,” that when understood in context means the “glue that holds the family together.” Strong house and strong water speak to the necessity of both doing and being, of accomplishment and relationship that undergird human life as a whole. We won’t find meaning and purpose without both father and mother in our lives, and we won’t find God either. God is neither masculine nor feminine and is both at the same time. Hebrews understood that their God carried the qualities of strong house and water in perfect balance, and that though God as king was indeed the strength of the house, we always experience him first as mother—the compassion, mercy, and wisdom of the glue that holds everything together. That Jesus always led every encounter, every relationship with compassion and mercy shows us the Way of God, l

Dave Brisbin | 4.24.16 Continuing to look at the method and approach to spirituality at theeffect, one of the hallmarks is the contemplative life and contemplative prayer. How to understand contemplation? Simply stated, it’s the letting go of habitual thoughts, feelings, and behavioral patterns, letting of what we think it means to be ourselves, our ego-self in favor of what really is here and now present in the form of God’s spirit. What does that feel like? It feels like waking up inside your dream, to realize you’re dreaming, that the dream isn’t real, and that you can make a different choice than the one your habitual thoughts and triggered feelings have always dictated. How do we do this? Through contemplative prayer and practice, the constant practice of presence, stepping away from all our mental activity to find that Paul called prayer without ceasing, not unceasing words, but the unceasing presence and awareness of someone who has awakened in waking life.

Dave Brisbin | 4.17.16 We continue the thread started in the last message, which summed up the approach of theeffect ministry as working to help each individual find acceptance, get involved, build trust, and live theeffect of God’s love. Now what was that second point, again? Getting involved is really all about participation. Participation in what? Faith? Well, a much better way to put it is that participation is faith and faith is participation. Biblical faith is always action, not thought, but biblical faith is also not obedience. Obedience is not faith because it is based in fear of punishment, and the moment obedience is no longer based in fear of punishment, but love of the one to whom you’re submitted, then obedience is no longer obedience, but the action of trust. How do we get there? By diving into relationship headlong. But then relationship is only as good as our participation in it, so it’s really all about participation.

Dave Brisbin | 4.10.16 As we near our ninth anniversary as a ministry, seemed time to step back redefine what theeffect was founded to be and what we work to do each day in the minds and hearts of those with whom we connect. Our approach can be summed up as a working to help each individual find acceptance, get involved, build trust, and live theeffect of God’s love. That love, the Good News, Kingdom, the quality of life lived steeped in the awareness of and participation in the Father’s presence is theeffect we seek and without which there is no purpose to a spiritual life.

Dave Brisbin | 3.20.16 On Palm Sunday, we look again at our expectations and biases and try to pry loose all we think we know of Jesus: from what he looks like to what we believe of his mission and teachings to test whether we, like those greeting Jesus along the streets of Jerusalem would miss the moment of our visitation. What we think we know limits what we see and are willing to accept as truth. Jesus rides into our lives on the back of the foal of a donkey, bringing a message and truth that unless we have conditioned ourselves to see with the eyes of a child, we will miss completely.

Dave Brisbin | 3.6.16 As we look at religion and church practice, it all looks so polarized, so black and white, right and wrong—so binary, as if all our spirituality comes down to a choosing of sides. Which side is right and has the power to save and which does not. A young poet writes about why he hates religion and lists all the evils for which religion is responsible. Religion is bad; Jesus didn’t do religion; Jesus ended religion. Really? Jesus didn’t do religion? Truth is, Jesus was more religious than most of us could ever imagine or approve. He followed the written tenets and practices of his faith to the letter, but within that practice, he cleared a path to the freedom that actually fulfilled the intent of his religion. Jesus didn’t choose sides, and though he revered and followed his religion, he never put mere religious practice above the pure relationship his religion was meant to convey. When we study Jesus carefully, better, when we live Jesus carefully, we realize it was never about choosing s

Dave Brisbin | 2.28.16 James Series 8: In this final session on the book of James, James makes the transition from more commentary on harmful practices and attitudes among those in his community—speaking ill of each other, arrogantly believing one’s own capacity to control circumstances independently of God, swearing—back to prayer and submission to God. And in this transition, he comes full circle from the acceptance of life’s difficulties and challenges with which he began, to the acceptance of our most basic relationship with life. From the endurance created by accepting life challenges and working through them to the realization and acceptance of our complete dependence on God for the life we lead. From acceptance to acceptance. James has taken this journey himself, and he is inviting us to take the journey as well. Only one question remains: we will accept the ride?