Walter Brueggemann: The seduction of immortality, the preparation for a good death, and buoyant faith

I eagerly expect and hope that I will in no way be ashamed, but will have sufficient courage so that now as always Christ will be exalted in my body, whether by life or by death. Philippians 1:20

“Mature materiality lives in the awareness that we will die; our bodies (selves) are transient. The illusion of immortality in our culture is sustained (and required!) by the expectation that the next product will make us healthy, keep us young, and refuse our diminishment.

Mature materiality is under no such illusion and prepares for the dying of a good death. Such preparation, however, is not resignation. It is rather an act of hope, for mature materiality lives in anticipation of the resurrection of the body after the manner of the Easter Christ.

Mistaken spirituality has led to the seduction of immortality, the idea that there is something about us that does not die. Buoyant faith trusts otherwise; it affirms that the giver of broken bread is the Lord of life and the Lord of our futures.”

Walter Brueggemann in Materiality As Resistance: Five Elements for Moral Action in the Real World (Louisville: WJKP, 2020), 49-50.

The world presents an illusion of immortality. We must not succumb to this seduction. Or pour God’s money toward it. We must instead, prepare for a good death while living, and we do well to exhibit buoyant faith in the process.

Sure, we will someday die, so let’s live each day to the fullest and honoring God with our living, giving, serving, and loving. I am learning this from my parents as they age and face some health challenges.

I am praying for today’s Scripture to be true for them and every reader. For Christ to be exalted in our lives and in our death. The Charlie Kirk incident, of course, illustrates this. But I pray it be true of each of us.

Charlie prepared for death by how he lived his life. Each of us needs to prepare for a good death whenever it comes. A good death is not living long; a good death is a God-timed ending of a life lived generously with buoyant faith in God.

Just as a body, though one, has many parts, but all its many parts form one body, so it is with Christ. For we were all baptized by one Spirit so as to form one body—whether Jews or Gentiles, slave or free—and we were all given the one Spirit to drink. Even so the body is not made up of one part but of many. 1 Corinthians 12:12-14

“The image of body suggests that the community of believers is an active organism of complex parts, all of which are interconnected into a functioning living agency. On the one hand, Christ as the “head of the body” means that Jesus does the thinking for the body, that is, provides the guidance and assurances that define the body. On the other hand, the members of the body, enumerated as bodily parts, are interconnected and depend on each other for vitality and effectiveness.

Such imagery refuses the mistake that so besets much Protestant privatism, in which it is all about “me and Jesus,” as if other congregants as well as other neighbors had no significance for “my faith.” The imagery of “the body of Christ” at the same time refuses the institutional reductionism of the organized church that imagines that rules, protocols, and organizational charts constitute the character of the church. Such reductionism leads to struggles for authority and eventually to “guidelines” in the service of an imagined certitude.

Against such a temptation, the image of “body” means that all members, even “lesser members,” are essential to the full functioning of the body in response to its head. The claim is that we belong to each other, thus another dimension of the same fidelity that we have noted in our discussion of sexuality. This declaration concerning “the body” in the several epistles voices the character of the church as an assemblage of interrelated members who are connected to each other, who rely on each other, who have the capacity to “speak the truth in love” to each other (Eph. 4:15).

As the epistles develop, however, it is clear that this body does not exist for its own well-being. It exists to act out and perform the alternative world of the gospel in the practice of neighborliness that contradicts the anti-neighborliness of the old order. This body is fully committed to the work of Christ, relies on Christ, and is sustained by Christ.”

Walter Brueggemann in Materiality As Resistance: Five Elements for Moral Action in the Real World (Louisville: WJKP, 2020), 46.

I am safely home. Some statements are worth repeating.

“Christ as the “head of the body” means that Jesus does the thinking for the body . . . this body does not exist for its own well-being. It exists to act out and perform the alternative world of the gospel in the practice of neighborliness that contradicts the anti-neighborliness of the old order.”

Consider the connection to generosity.

We only grasp life as Jesus intended for us to live it when we follow His explicit, otherworldly, and counterintuitive instructions. Only those who seek find this alternative reality. Sadly most people rationalize disobedience by choosing to do the thinking (acting like they know better than Jesus) and then doing something neighborly (thinking they have done their part). That’s privatism.

No wonder the church as a business or a building appears lifeless.

Only when we act out and perform the alternative world of the gospel do we find life. Or as I like to say, we do not figure it out until we live it out. And when we do this together, we appear as a body. As we grow we need order and oversight, but the ministry is not done by ministers. That’s institutional reductionism.

God’s servants equip the saints for works of service to show the “lesser members” matter too.

We exhibit generosity, which is a fruit of the Spirit, when we act out and perform the alternative world of the gospel. It’s not something we do but something God does through us, as He neither needs our support nor relies on our service. We need to give it and do it. Obedience comes into view as the pathway to sustainability.

Is it time for you to abandon the anti-neighborliness of the old order?

Do not withhold good from those to whom it is due, when it is in your power to act. Proverbs 3:27

“As a result the mature bodied self becomes aware of the ways in which policy and public practice impinge upon the personal well-being of one’s self and one’s neighbor. Consequently one develops a capacity to “follow the money” and to see how the power of money, for good or for ill, crowds in on personal lives. This in turn leads to a capacity to recognize the crucial public issues that concern the rule and will of God, all of which have to do with the well-being of the neighbor and the viability of the neighborhood. The immature self is too often coddled by the church and remains excessively innocent about systems of power and excessively passive about the way in which law, policy, and corporate power may distort human personality or the ways in which law, policy, and corporate power may function in the service of the common good.”

Walter Brueggemann in Materiality As Resistance: Five Elements for Moral Action in the Real World (Louisville: WJKP, 2020), 45.

When we pursue maturity and follow the money we see how worldly thinking marginalizes and oppresses our neighbor rather than serves them.

My people in America demonstrate both immaturity and worldliness. God forgive us.

And the church does nothing but coddle people and remain passive. I can understand the ilk against Christians. Consider this famous statement from Mahatma Gandhi since I am returning from India and Nepal.

“I like your Christ, I do not like your Christians. Your Christians are so unlike your Christ.”

Christ demonstrated others-centered humility with consistent love of neighbor. And He made crystal clear commands related to money which I ignored for years. If we follow the money we see both destitute poverty and wealthy Christians.

I feel so angry about this. I wish I could not see it. And I think it makes God angry.

My American people have the power to do good and they do not do it. James calls it sin, and so do I! “If anyone, then, knows the good they ought to do and doesn’t do it, it is sin for them.” James 4:17

But my people revel in our ignorance. Pastors preach feel good messages rather than the gospel linked to money. This passivity propagates the problem. The rich get richer. The poor get poorer. And God sees it all.

Today, hear my post as a call toward maturity and a prayer for mercy from God.

As you choose to help rather than hoard and function as a conduit rather than a container of blessing, you will find yourself in the minority. You may even experience difficulties. But you will find joy and contribute to the common good.

What does moving toward maturity in your generosity look like for you?

Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.’ The second is this: ‘Love your neighbor as yourself.’ There is no commandment greater than these.” Mark 12:30-31

“The bodily self that offers spiritual worship is the self given over to the well-being of the neighbor. Thus the mature body is in contrast to the former self that lives only for the self… The mature materiality of the body, however, will transcend self-preoccupation to identify itself to be a part of the body politic. The notion of “body politic” sees that the corporate life, the life of the public economy, and the reality of law and policy together constitute an arena in which the mature body participates as a responsible citizen. Unfortunately too much Christian spirituality is highly privatized, whereas healthy spirituality propels one into active engagement in the public domain.”

Walter Brueggemann in Materiality As Resistance: Five Elements for Moral Action in the Real World (Louisville: WJKP, 2020), 44-45.

Stateside many Christians mourn the news linked to the shooting of Charlie Kirk. What a tragedy!

Meanwhile, I am still in Nepal where society has collapsed but I am soon on my way home. I found that God wanted me here 4 extra days to rally the church to serve as the “body politic” and show their faith with accountability and generosity.

In every society, Christians who want to exhibit mature materiality of the body must act neighborly and not privately.

Faith must be lived out with consistency in public. And in places like Nepal where identifying with Christ can endanger your life and mark you for persecution, it is even more important that you demonstrate accountability and generosity. Let me explain.

When you live out your faith with love and neighborliness, it attracts to onlookers.

For example, Good Neighbor (Asal Chhimekee Nepal) is one of the networks GTP engaged on this trip. They do so much good with transparency that even the Hindu nationalist government works with them! What’s my point?

When our service is coupled with transparency rather than secrecy, our faith is welcomed and positioned to transform the public.

Even government officials antagonistic to Christian beliefs show an eagerness to work with Good Neighbor because they know they can count on them. That’s what I see. In Nepal the Hindus are not the enemy, they are future believers.

Consider Prakash Chandra Giri, GTP Curriculum Developer and Global Training Coordinator. He was born Hindu and knew no English until he moved to Kathmandu in class 1o to learn.

Someone who lived out their faith with love and neighborliness drew him to Christ. He then evangelized his entire village.

I love his zeal. It’s a joy to mentor him. But now I am headed home. Please pray with me that all my connection go well as I travel with many layovers over the next two days from Pokhara to Kathmandu to Delhi to Newark to Denver. Thanks.

Love must be sincere. Hate what is evil; cling to what is good. Be devoted to one another in love. Honor one another above yourselves. Never be lacking in zeal, but keep your spiritual fervor, serving the Lord. Be joyful in hope, patient in affliction, faithful in prayer. Share with the Lord’s people who are in need. Practice hospitality. Bless those who persecute you; bless and do not curse. Rejoice with those who rejoice; mourn with those who mourn. Live in harmony with one another. Do not be proud, but be willing to associate with people of low position. Do not be conceited. Do not repay anyone evil for evil. Be careful to do what is right in the eyes of everyone. If it is possible, as far as it depends on you, live at peace with everyone. Do not take revenge, my dear friends, but leave room for God’s wrath, for it is written: “It is mine to avenge; I will repay,” says the Lord. On the contrary: “If your enemy is hungry, feed him; if he is thirsty, give him something to drink. In doing this, you will heap burning coals on his head.” Do not be overcome by evil, but overcome evil with good. Romans 12:9-21

“What follows in Romans 12 is an inventory of what the new behavior in the kingdom of God might look like… Mature materiality focuses on the new behavior appropriate to the new regime. Mature materiality concerning the body consists in generosity, diligence, compassion, and cheerfulness, genuine love, mutual affection, hope, patience, and perseverance in prayer, hospitality, harmonious living and association with the lowly, peaceableness, rejection of vengeance, and generosity toward one’s enemies. This remarkable list of practices, taken to be quite ordinary for those embedded in God’s grace about which Paul has written, quite frontally contradicts the way of the world. The mature body is put to different use! Thus the bodily sacrifice offered to God is the self given over to the radical ethic of God’s graciousness now enacted as graciousness toward the neighbor.”

Walter Brueggemann in Materiality As Resistance: Five Elements for Moral Action in the Real World (Louisville: WJKP, 2020), 43-44.

“The mature body is put to different use.” This statement says it all.

Generosity, in plain terms, takes shape as giving ourselves to new behavior fitting with the new regime, the reign of Jesus Christ. As His living sacrifices, we live, giving, serve, and love in a way that “quite frontally contradicts the way of the world.”

I think God wanted me to serve and suffer with God’s workers in Nepal to help them chart a new course for the future.

GTP will host a special zoom called “Prayer and Next Steps for Nepal” in English and mostly Nepali. The time for Americans is 7:15am PT, 8:15am MT, 9:15 CT, 10:am ET, and for the work, sync with 8pm Nepal Time. Join here. Passcode: Hope.

The fellowship we have enjoyed and our perseverance in crisis has bonded us closely together.

Would people around you say your behavior matches or contradicts the way of the world? Ponder with the Holy Spirit how you would want them to answer and what changes you may need to make.

I am still sheltering in a safe place in Pokhara, Nepal until Saturday morning. Thanks for your prayers.

As for my personal rhythms, I will wake early tomorrow and rest on four flights to Kathmandu, Delhi, Newark, and Denver, getting home on Sunday midday. It will take about 40 hours to get home. Sunday afternoon I plan to rest from the rigors of travel.

I actually feel enriched rather than exhausted from travel. I think God made me to do it.

For life is more than food, and the body more than clothes. Luke 12:23

“Mature materiality must focus on a mature sense of the human body. Jesus’ statement to His disciples about the importance of life and body in Luke 12:23 follows the parable in which the rich farmer thinks His life consists in the accumulation of food; perhaps he cared more for his clothing and his appearance than he did for his body. The disciples of Jesus are to have their priorities straight. Food and clothing do not count for as much as life and body.

We may recognize at the outset that mature materiality concerning the body begins with responsible self-care. We know the routines and rules for responsible self-care: proper eating, proper exercise, and proper sleep, disciplines that refuse overeating, excessive passivity, and excessive restlessness. Good self-care does not specialize in drugs, cosmetics, excessive pursuit of consumer goods, or excessive online time that may detract from a centered self. We also know that social connectedness to neighbors makes for a healthy self in a healthy body.”

Walter Brueggemann in Materiality As Resistance: Five Elements for Moral Action in the Real World (Louisville: WJKP, 2020), 41.

What does responsible self-care look like for you? Do you have healthy rhythms related to eating, exercise, sleep, and service that enable you to live, give, serve, and love generously?

I appreciate how Brueggemann calls for “disciplines that refuse overeating, excessive passivity, and excessive restlessness.” God made us to work and to accomplish His purposes, we must care for our bodies and souls. We must have our priorities straight.

I discern that the reason God’s Word does not prescribe behavior relates to the differing bandwidths and capacities of His servants. In plain terms, we have different abilities and responsibilities. That means each of us must learn our limits and care for ourselves accordingly. Some look at another and say, “you need to rest more.” Others who function at a higher level might say, “you need to work more.”

Do you see the point? We must not prescribe rhythms of life and body on others but encourage each other to locate rhythms that help us pursue God’s purposes for each of us.

I find it ironic to write about life and body while sitting in Nepal where society has collapsed, lives have been lost, buildings have been torched, every incarcerated criminals got released, and people have retreated to their homes.

I could not get a confirmed seat out until Saturday so to try to survive I will move from a residential area that has experienced theft and looting to a more remote place for my safety and strategic discussions with GTP staff member, Prakash Chandra Giri.

How cool that the most common response to our accountability and generosity meetings was “timely.” Now that corruption caused the crashing of civilization as the Nepalese knew it, the Church will help rebuild Nepal with help from GTP.

Do not be overcome by evil, but overcome evil with good. Romans 12:21

“Good and evil both increase at compound interest. That is why the little decisions you and I make every day are of such infinite importance. The smallest good act today is the capture of a strategic point from which, a few months later, you may be able to go on to victories you never dreamed of.”

C.S. Lewis in Mere Christianity (1952 edition scanned in 2002) 66.

On the one hand, I could say that I am stuck in Kathmandu during a very dangerous moment in the history of Nepal due to the collapse of the society. On the other hand, I want to report the joy of receiving the compound interest of generosity.

On 2 September 2025, we facilitated a GTP event 120 of the most influential Christians on the topic of accountability. Then the next day we trained 60 trainers to spread Christian generosity. We don’t often see the first fruits.

On 8 September 2025, crisis broken out in the nation. It finds roots in corruption. This made our message of accountability so relevant. To get a sense of the happenings in Nepal in recent days, see these nine slides here.

On 9 September 2025, Rebecca from India, Emmna from Pakistan, and me from USA, had finished our work and arrived at Kathmandu airport to travel back to our homes. Unfortunately only Rebecca made it out. They closed the airport.

Emmna and I thought we would wait it out at the airport. But when the protests came as close as the gates of the airport (we could hear their chanting), we were told we had to leave. But how? Where would we flee?

While we had many people messaged us telling us what to do, no one offered to rescue us. That is, except one young man that we had trained the week before, Ujjwal. When we said that we had to leave the airport immediately, he came.

And so did his sister, Elina…by motorcycle. Imagine! We each have a large (25kg) and small suitcase (10 kg) and a tote bag (5kg). We had to travel 30 minutes through burning intersections carrying our bags, dodging debris, and having people throw bottles at us.

Miraculously, we made it safely to their home. And the best part. Ujjwal’s wife Jenny thanked us for teaching her Stations of Generosity and for the privilege of practicing it by sharing their home with us. We are safely at their home.

The good we did to train them saved our lives. The bad done by corrupt officials has led to unfathomable damage to the nation. As we may not get out for days, we celebrate the timing of our visit, to serve and suffer with them.

And to help them build a new future for Nepal with accountability and generosity. I believe the impact of our service during this crisis will return good with compound interest that will far outweigh the disaster. Pray for this with me.

He gives food to every creature. His love endures forever. Psalm 136:25

“We have no better articulation of this pause of gratitude than the hymn of Matthias Claudius:

We plow the fields and scatter the good seed on the land,
but it is fed and watered by God’s almighty hand;
He sends the snow in winter, the warmth to swell the grain,
the breezes and the sunshine, and soft refreshing rain.

All good gifts around us are sent from heaven above;
then thank the Lord, O thank the Lord for all His love.

He only is the Maker of all things near and far;
He paints the wayside flower, He lights the evening star;
the winds and waves obey him, by Him the birds are fed;
much more to us, His children, He gives our daily bread.

We thank thee, then, O Father, for all things bright and good,
the seedtime and the harvest, our life, our health, our food;
the gifts we have to offer are what thy love imparts,
but chiefly thou desirest our humble, thankful hearts.

The hymn begins with recognition of the human work of food production: plowing and scattering seed. But it turns then quickly away from human effort to divine generosity. The refrain affirms that “all good gifts” (surely the gift of food) are solely from God. Our only adequate response is thanks. Imagine production shaped by thanks! And distribution administered with thanks! And consumption paced by gratitude!

The prayers and the hymn constitute pauses that gladly recognize God’s generosity. In our most mature materiality, our gratitude may match God’s generosity. The greed system of accumulation robs food of its sacramental potential. We should not then be surprised that we are left unsatisfied by food that cannot meet our creaturely hunger.”

Matthias Claudius as cited by Walter Brueggemann in Materiality As Resistance: Five Elements for Moral Action in the Real World (Louisville: WJKP, 2020), 38-39.

This hymn serves as a fitting conclusion to our exploration of food production, distribution, and consumption from the perspective of mature materiality.

I have lived on biryani, curry, chana masala, dal bhat, and so other Indian and Nepalese dishes over the past three weeks. I thank God for whatever He supplies.

They have marveled at my capacity to eat whatever they serve, from hot peppers to other interesting flavors. Sharing food has opened the door for relationship.

Join me in treating every meal as a sacred gift from God for enjoyment and sharing with a thankful heart to the God who has supplied it for our good and His glory.

And pray for my safe travel home.

All creatures look to you to give them their food at the proper time. When you give it to them, they gather it up; when you open your hand, they are satisfied with good things. Psalm 104-27-28

The eyes of all look to you, and you give them their food at the proper time. You open your hand and satisfy the desires of every living thing. Psalm 145:15–16

“It is the aim of mature materiality to invite an intentional and disciplined regard for food that is fully attentive to the entire food process of production, distribution, and consumption. In such an awareness, there need be no more selfish “innocent” accumulation of food, for now food takes on marking as a sacramental process.

Food is a sign of the generous abundance of the giving creator. Given that awareness, we are more fully prepared to resist agricultural industrialization and its accompanying chemicals, to resist privilege and entitled access to food for the powerful and wealthy, to resist ideologies of indulgent domination.

For these reasons, table prayers (as both affirmation and resistance) are compellingly appropriate. Such prayers constitute a powerful act of gratitude, acknowledging before we eat that food is a gift that must be received in ways congruent with the God who gives food. In the book of Psalms we are offered two table prayers that fully recognize God as source of our food:

These all look to you to give them their food in due season; when you give it to them, they gather it up; when you open your hand, they are filled with good things. Psalm 104:27–28

The eyes of all look to you, and you give them their food in due season. You open your hand, satisfying the desire of every living thing. Psalm 145:15–16

These utterances are recognitions that food is not produced by us; it is not to be distributed according to our entitlements or appetites; and it is not to be consumed with indifferent self-indulgence. Our prayers of gratitude affirm that we eat in the presence of the God who gives bread to the eater and in the presence of the neighbors whom God loves as God loves us.”

Walter Brueggemann in Materiality As Resistance: Five Elements for Moral Action in the Real World (Louisville: WJKP, 2020), 37-38.

I put the Scriptures in there twice today to drive home the sacramental point they make. Having spent three weeks in contexts where so many people experience hunger each day, I feel convicted of my ignorance and selfish sins linked to food.

I cannot claim innocence linked to the accumulation of food now that I have come to grasp the impact of the production, distribution, and consumption of food in America. I am asking God how this learning must change my living.

Join me in abandoning self-indulgence and instead embracing sacramental gratitude for God’s provision of food supplied not by my hand but His, not procured by my power but His, and not bestowed for my benefit but for all people.

The LORD God took the man and put him in the Garden of Eden to work it and take care of it. Genesis 2:15

“Mature materiality will invite our growth toward our personal reidentification so that we no longer understand ourselves as consumers who are authorized (and required!) to consume in uncurbed ways. Mature materiality may offer two alternative identities to us.

First, we may grow into an identity as citizens and members of the community. That identity, on the one hand, means that our consumption of food is always with and in the company of other members of the community. Eating in companionship
with the economically isolated may cause us to think differently about extravagance and indulgence that is in stark contrast to the eating prospects of our economically isolated neighbors.

(The term isolated is used to indicate that the problem we readily label as “poverty” is the result of being cut off from economic resources that are necessary to live a viable life in our society. The phrase economically isolated is preferable to poor because it points to the systemic causes of such a condition.)

As citizens we never eat alone, in isolation, but always with our neighbors who are present at the table with us or who await an invitation to the table with us. On the other hand, identity as citizens specifies that we have an obligation to participate in the formation of food policy and practice that impinges on local possibilities. Such an obligation may lead to engagement with lobbying efforts for policy, such as Bread for the World, an enterprise that aims to redefine policy and practice toward a more equitable distribution of food.

A second identity toward which we may grow through mature materiality is to accept ourselves as creatures of God along with other creatures of God. This will cause us to be aware that we are a part of not only a food chain but also a food network in which all creatures are entitled to adequate food.

Our role as creatures, according to the Bible, is to “till” and “keep” the earth (Gen. 2:15), that is, to cultivate and preserve the earth as the giver of food in abundance. When we eat alongside other creatures and when we take responsibility for the entire network of eating creatures, we may consider our consuming habits very differently.”

Walter Brueggemann in Materiality As Resistance: Five Elements for Moral Action in the Real World (Louisville: WJKP, 2020), 36-37.