If there is one thing that is consistent about the portrayal of God in the sweep of Judaeo-Christian time, it is that God constantly surprises, reverses human expectations, changes the plot. In that context, God is seen as loving all his children but having a "preferential option" for the poor, the downtrodden, the mistreated, the oppressed, or as sometimes said, "the least, the last and the lost."
We see that principle strongly in the two great festivals which, this year, converge on this night: the feast of Chanukah and the feast of Christmas. The former harks back to the year 200 BCE, when a Seleucid Greek Emperor Antiochus III defeated Ptolemy V of Egypt in battle, and Judah was part of the prize. After a while, Antiochus tried to hellenize the Jews, that is, to convince them to give up practice of the Jewish faith, and also to make the temple in Jerusalem "open" like other temples to a variety of worship systems. When Jews reacted negatively, the Emperor opened their Temple for them. In response, Judas Maccabaeus and a ragtag band of revolutionaries declared war and soon defeated the greatest army in the world. Then they cleansed and re-dedicated the Temple. [Chanukah means 'dedication.'] If you want to think of a modern corollary, consider how in Cuba in 1959 the late Doctor Castro and a relatively tiny band of men defeated the Mafia-backed, well-equipped and trained, and much larger, professional army of the cruel dictator Fulgenico Batista. In a similarly mysterious way, Judas Maccabaeus overthrew oppression and evil, against all odds. You can read that story in your Old Testament in the books of First and Second Maccabees.
About six generations later, another story of liberation emerges, which we call Christmas. Again, God surprises us by sending the One we awaited to be conceived in a confused, frightened, unmarried teenager, born in a stable, reared in a backwater country town by a poor family who became refugees. Unfortunately much of professional Christianity shortchanges this festival. Consider that often Handel's Messiah is a favourite Christmas offering. Excuse me! Messiah is about the death and destiny of Jesus. And then this week a gent was promoting the idea of hanging nails on Christmas trees, so as to take our attention directly to the crucifixion. It seems to be a big thing to skip the life and teachings of Jesus and hustle to Calvary as though there were no understanding of him except as the one whom God arranged to have tortured and killed, to appease Himself and let us off the hook. However one understands "atonement," it is not an excuse to dismiss the life and teachings of Jesus, but shifting the emphasis is apparently a handy way to prevent people encountering the real Jesus.
So let's shift our minds from Calvary back to Bethlehem. What is going on in this special night? In our understanding, the Incarnation means that in the Christ Child, God got "under our skin" to be immersed in the human drama, to experience human life first-hand. The author becomes actor. Then he lived out that life in the person of Jesus to show us what a perfect life looks like, to see in a human being how God cares, loves, serves and suffers with and for us. Then, in turn, we respond to God's surprising, amazing Gift by being Christ to others, by building the Kingdom of God, a world where God's will is done on earth as it is in heaven.
Let's ask ourselves how that mission is coming along. By and large, we have failed for almost two thousand years. Maybe that is why we celebrate Christmas every year -- until we get it! There is a new year ahead. Let's get on with Jesus' agenda.
Monday, December 26, 2016
Wednesday, December 14, 2016
Reflection on Fidel
Sometimes it seems that America should be assessed with a near-universal diagnosis of borderline personality disorder. A leader is either messianic or that leader is satanic. Either such person will bring in the Kingdom of God or lead people to hell. Most leaders, truth be told, fall well in between those extremes.
Earlier this month Fidel Castro died, aged 90 years. Most descriptors from American commentators could be summed up in the expression, "bloody dictator," which appeared over and over again. One would imagine that any revolutionaries, including Gen. George Washington and his crew, had a lot of blood on their hands. And there were no doubt atrocities on both sides of the American Revolution Likewise on both sides of the Cuban Revolution, which was fought successfully to overthrow the corrupt and bloody dictator Fulgenico Batista, who was a darling of American big business and the U.S. Mafia. It is difficult to escape the conclusion that hypocrisy is rampant when we see American Christians reject the pacifist teachings of Jesus and support warfare and imperialism, while accusing leaders of foreign nations of having blood on their hands. The United States has a long history of supporting cruel dictators which it benefitted our economy. As for Castro's dictatorship, we would do well to remember that we Americans don't have democracy either. We don't elect our president; the Electoral College does; and corrupt partisan gerrymandering ensures that there is no democracy at lower levels.
A fairer view might be to ask what Castro, with all his failings, managed to accomplish in his home country of Cuba. Some are aware that the Cuban healthcare system is one of the best in the world, providing universal healthcare for all Cubans, as well as free care for needy people in third-world nations. Likely not very many Americans are aware that Castro created a country in which there is no homelessness, no child exploitation, no malnutrition, and no illiteracy. In addition, Cuba boasts a very low unemployment rate, as well as the lowest juvenile violence rate in the world. All of these accomplishments were achieved despite sixty years of the brutal American blockade of their country, which still has not been fully lifted. Our nation has achieved none of these benchmarks for human development. Perhaps self-criticism would serve us better.
Earlier this month Fidel Castro died, aged 90 years. Most descriptors from American commentators could be summed up in the expression, "bloody dictator," which appeared over and over again. One would imagine that any revolutionaries, including Gen. George Washington and his crew, had a lot of blood on their hands. And there were no doubt atrocities on both sides of the American Revolution Likewise on both sides of the Cuban Revolution, which was fought successfully to overthrow the corrupt and bloody dictator Fulgenico Batista, who was a darling of American big business and the U.S. Mafia. It is difficult to escape the conclusion that hypocrisy is rampant when we see American Christians reject the pacifist teachings of Jesus and support warfare and imperialism, while accusing leaders of foreign nations of having blood on their hands. The United States has a long history of supporting cruel dictators which it benefitted our economy. As for Castro's dictatorship, we would do well to remember that we Americans don't have democracy either. We don't elect our president; the Electoral College does; and corrupt partisan gerrymandering ensures that there is no democracy at lower levels.
A fairer view might be to ask what Castro, with all his failings, managed to accomplish in his home country of Cuba. Some are aware that the Cuban healthcare system is one of the best in the world, providing universal healthcare for all Cubans, as well as free care for needy people in third-world nations. Likely not very many Americans are aware that Castro created a country in which there is no homelessness, no child exploitation, no malnutrition, and no illiteracy. In addition, Cuba boasts a very low unemployment rate, as well as the lowest juvenile violence rate in the world. All of these accomplishments were achieved despite sixty years of the brutal American blockade of their country, which still has not been fully lifted. Our nation has achieved none of these benchmarks for human development. Perhaps self-criticism would serve us better.
Gaudete Sunday
Like Saint Paul, Jesus almost never baptised people. So, in today's gospel reading, when word gets back to the disciples of John the Baptiser that Jesus is doing baptisms, John's followers are no doubt confused and anxious about that development. Jesus has appropriated John's shtick. [Books are written by the winners. The late gospellers have John grovelling to Jesus from the time he is in the womb. But historical research tells us they were competitors, or at least their disciples were, for we know there were congregations into the second century that still asserted John Baptiser as Messiah.]
In any event, a message is sent from John in prison to Jesus asking, "Are you the one?" A snappy and appropriate response by Jesus would have been "One what?" You see, a significant minority of Jews were not looking for a Messiah or a razzle-dazzle end-of-the-world experience. Yet, most Jews did. Of those, most were looking for a military messiah to overthrow Roman domination, but some were looking for a religious messiah, some for a combination military/religious messiah, and still others for two messiahs -- one religious, one military. Those who agreed on expecting one messiah did not agree on whether he would be the righteous Davidic King or someone who would identify the future king.
Rabbis don't like to answer questions "yes" or "no." They prefer to answer a question with another question. So Jesus replies, "What do you see?" Signs of the old, broken order were giving way to a new world, with blind seeing, deaf hearing, lame people walking, poor folks hearing good news. And even today we see signs of that new world when those who were blind to injustice come to see, when those deaf to the cries of the poor and oppressed begin to hear, when those crippled by self-doubt and addictions are healed, when the poor are served.
The question for us today is really "One what?" For a sizeable and growing part of the population, Jesus is their favourite philosopher. They can appropriate pithy aphorisms without any real personal investment in the Jesus Movement. For others, most likely a vast majority of American Christians, Jesus is mascot. He can appear on one's resume, be lifted up in entertainment-venue churches, and leave one feeling warm and fuzzy, again without real commitment. Or, Jesus can be saviour, calling us to a changed life in which we feel the pain of the world and commit to change it -- to build the Kingdom of God. It is not surprising few take the road of demanding, costly discipleship. It is just too easy to avoid, but it also the only way that truly nourishes the soul and accomplishes God's will.
In any event, a message is sent from John in prison to Jesus asking, "Are you the one?" A snappy and appropriate response by Jesus would have been "One what?" You see, a significant minority of Jews were not looking for a Messiah or a razzle-dazzle end-of-the-world experience. Yet, most Jews did. Of those, most were looking for a military messiah to overthrow Roman domination, but some were looking for a religious messiah, some for a combination military/religious messiah, and still others for two messiahs -- one religious, one military. Those who agreed on expecting one messiah did not agree on whether he would be the righteous Davidic King or someone who would identify the future king.
Rabbis don't like to answer questions "yes" or "no." They prefer to answer a question with another question. So Jesus replies, "What do you see?" Signs of the old, broken order were giving way to a new world, with blind seeing, deaf hearing, lame people walking, poor folks hearing good news. And even today we see signs of that new world when those who were blind to injustice come to see, when those deaf to the cries of the poor and oppressed begin to hear, when those crippled by self-doubt and addictions are healed, when the poor are served.
The question for us today is really "One what?" For a sizeable and growing part of the population, Jesus is their favourite philosopher. They can appropriate pithy aphorisms without any real personal investment in the Jesus Movement. For others, most likely a vast majority of American Christians, Jesus is mascot. He can appear on one's resume, be lifted up in entertainment-venue churches, and leave one feeling warm and fuzzy, again without real commitment. Or, Jesus can be saviour, calling us to a changed life in which we feel the pain of the world and commit to change it -- to build the Kingdom of God. It is not surprising few take the road of demanding, costly discipleship. It is just too easy to avoid, but it also the only way that truly nourishes the soul and accomplishes God's will.
Tuesday, December 6, 2016
Saint NIcholas
Nicholas is ones of the most recognized of Saints. He was bishop of Myra in what is now southeastern Turkey. Tradition has it that he was persecuted under the emperor Diocletian (last emperor to persecute Christians) and then a participant in the first ecumenical council called at Nicaea by Constantine, Diocletian's successor.
In the year 1087, Muslim troops overran the city of Myra and Nicholas's remains (relics) were translated (moved) to Bari in Italy. Quickly, the cult of Saint Nicholas became as big in the western Church as in the East. Today there are more than 400 churches named for him in England alone.
Nicholas is the patron of sailors, unmarried girls, merchants, pawnbrokers, pharmacists, and perfumiers! These associations go back to stories from his life. For example, he rescued some sailors who shipwrecked on the Turkish coast. Likewise, his shrine in Bari gives off a myrrh-like fragrance, hence perfume makers venerate him. But perhaps best know is the story of his rescue of three impoverished sisters who did not have money for dowry and, thus, faced the prospect of having to survive by prostitution. Nicholas anonymously gave each a bag of gold, thus saving them. That is why the pawnbroker's emblem is still three golden balls!
In the Low Countries of Europe Saint Nicholas's feast day was celebrated by giving gifts to children. Later, Dutch protestants in New Amsterdam merged the figure of Nicholas with a Nordic folklore tradition about a magician who punished bad children and gave presents to good children. And, voila, Santa Claus was born.
Sometimes I am asked by converts how to tell children they've been lied-to about the imaginary Santa. I reply, no, don't fess up to lying, instead plead mistaken identity, assert in fact Saint Nicholas is real, lives in heaven, and inspires gift-giving, but must use proxies on earth -- like mothers and fathers, aunts and uncles, and friends -- to fulfil the mission of gift-giving he inspired.
In the long run, all of our giving reflects, and pales in significance to, God's supreme gift of Jesus to us at Christmas.
In the year 1087, Muslim troops overran the city of Myra and Nicholas's remains (relics) were translated (moved) to Bari in Italy. Quickly, the cult of Saint Nicholas became as big in the western Church as in the East. Today there are more than 400 churches named for him in England alone.
Nicholas is the patron of sailors, unmarried girls, merchants, pawnbrokers, pharmacists, and perfumiers! These associations go back to stories from his life. For example, he rescued some sailors who shipwrecked on the Turkish coast. Likewise, his shrine in Bari gives off a myrrh-like fragrance, hence perfume makers venerate him. But perhaps best know is the story of his rescue of three impoverished sisters who did not have money for dowry and, thus, faced the prospect of having to survive by prostitution. Nicholas anonymously gave each a bag of gold, thus saving them. That is why the pawnbroker's emblem is still three golden balls!
In the Low Countries of Europe Saint Nicholas's feast day was celebrated by giving gifts to children. Later, Dutch protestants in New Amsterdam merged the figure of Nicholas with a Nordic folklore tradition about a magician who punished bad children and gave presents to good children. And, voila, Santa Claus was born.
Sometimes I am asked by converts how to tell children they've been lied-to about the imaginary Santa. I reply, no, don't fess up to lying, instead plead mistaken identity, assert in fact Saint Nicholas is real, lives in heaven, and inspires gift-giving, but must use proxies on earth -- like mothers and fathers, aunts and uncles, and friends -- to fulfil the mission of gift-giving he inspired.
In the long run, all of our giving reflects, and pales in significance to, God's supreme gift of Jesus to us at Christmas.
Monday, December 5, 2016
Advent II: Stanley and John
By all accounts Stan Rother was a normal kid. Growing up in a devoutly Roman Catholic farm family near Okarche, Oklahoma, Stan was destined to be a priest. The big hitch was that he just couldn't master Latin, then the exclusive language of worship in the Roman Communion of the Church. His family helped him search until he could locate a seminary that he could get through without usual Latin credentials. He did, was graduated, and in 1963 Father Stanley Francis Rother was ordained a priest. After several postings around our state, he volunteered to serve in Latin America. He was a highly loving and effective priest to his people in Guatemala. Being a champion of the poor and oppressed, Father Rother quickly became a nemesis of the big capitalist element and their criminal associates. He was warned repeatedly of the dangers of following the Gospel and the logic or moving to a safer place. But he would not abandon the people God had given him to serve. After a respite in the US in 1980, he returned to Guatemala and was gunned down by three assassins in his rectory. Recently, the Roman Communion announced the obvious, that he was a "martyr." I gather that this proclamation will allow him to move through the cumbersome Roman system for the naming of Saints. I am glad that he will be eventually so honoured.
In today's reading we hear of John the Baptiser who, in Matthew's account, appears suddenly on the scene as a severe ascetic, wearing animal skins, keeping a diet of bugs and honey and living in the desert. Any Jew would recognize that this scenario intends to suggests that he was calling people back to original fidelity to basic values, back to Sinai so to speak.
To borrow terminology from the protestant scholar Walter Brueggeman, Jews had gone from a life style of Mosaic values over to Royal values. In the Mosaic times, Jewish practice was eco-friendly, radically compassionate by focussing on taking care of the least, and there was expectation that in reality what we would call the Kingdom of God would come through the work of God's People in partnership with God. This nomadically-based lifestyle had come to be replaced by a new kind of Judaism. The itinerant sanctuary (Ark of the Covenant) was replaced by a fixed Temple, nomadic tribal government replaced by Monarchy, compassionate and cooperative enterprise replaced by a capitalist system which ignored the needy and oppressed, free-wheeling cultic life displaced by a rigid system , and the Kingdom would come by God acting around and despite of, not through, his People. This socially conservative new Judaism led to the rise of the major and minor Prophets' reminding people of the old values, the need for repentance and return. The people didn't listen and ended up in Exile in Iraq before some returned to re-start their lives in the Holy Land.
Father Stan and John the Baptiser both served in troubled times, both took to task the business-as- usual attitude in their cultures and challenged the domination systems of their times. Both were quite effective. Both were executed by representatives of those systems. Their lives and witness stand as a sobering reminder to us that God still calls us to change the world in our own time, for God's sake and our own.
In today's reading we hear of John the Baptiser who, in Matthew's account, appears suddenly on the scene as a severe ascetic, wearing animal skins, keeping a diet of bugs and honey and living in the desert. Any Jew would recognize that this scenario intends to suggests that he was calling people back to original fidelity to basic values, back to Sinai so to speak.
To borrow terminology from the protestant scholar Walter Brueggeman, Jews had gone from a life style of Mosaic values over to Royal values. In the Mosaic times, Jewish practice was eco-friendly, radically compassionate by focussing on taking care of the least, and there was expectation that in reality what we would call the Kingdom of God would come through the work of God's People in partnership with God. This nomadically-based lifestyle had come to be replaced by a new kind of Judaism. The itinerant sanctuary (Ark of the Covenant) was replaced by a fixed Temple, nomadic tribal government replaced by Monarchy, compassionate and cooperative enterprise replaced by a capitalist system which ignored the needy and oppressed, free-wheeling cultic life displaced by a rigid system , and the Kingdom would come by God acting around and despite of, not through, his People. This socially conservative new Judaism led to the rise of the major and minor Prophets' reminding people of the old values, the need for repentance and return. The people didn't listen and ended up in Exile in Iraq before some returned to re-start their lives in the Holy Land.
Father Stan and John the Baptiser both served in troubled times, both took to task the business-as- usual attitude in their cultures and challenged the domination systems of their times. Both were quite effective. Both were executed by representatives of those systems. Their lives and witness stand as a sobering reminder to us that God still calls us to change the world in our own time, for God's sake and our own.
The Great Tea Race
Even today tea is not as popular a beverage as coffee in the United States. That is probably not surprising, when one reflects on a major episode in our revolutionary history involving rich men paying thugs to dress as Native Americans, commit criminal trespass on a commercial ship, and destroy its cargo.
In the nineteenth century, great clipper ships travelled a course of 14,000 miles of ocean to bring cargoes of tea from China to Britain, often competing informally as to who might be first to the London dock. In 1866, one hundred fifty years ago, there was an official Great Tea Race, which pitted five great ships against each other for prize money. The Taeping arrived a scant twenty-eight minutes ahead of the second-place Ariel, but with owners' and agents' consent, gracefully shared the prize money. Soon the advent of the faster and more efficient steamships would displace sail-driven craft. And opening of the Suez Canal shortened the journey by 3,300 miles. But the Great Tea Race stands as the ultimate experience of the glorious clipper ship era, and a tribute to the human spirit.
It is amazing what can be accomplished when humans are motivated. Usually the stronger of the motivators is power or greed, as we experience constantly. Wouldn't it be wonderful is people were more motivated to build the Kingdom of God? What if we could race to a finishing line at which people were ensured of health care, education, housing and other fundamental needs? What if we got serious about the things Jesus was serious about?
In the nineteenth century, great clipper ships travelled a course of 14,000 miles of ocean to bring cargoes of tea from China to Britain, often competing informally as to who might be first to the London dock. In 1866, one hundred fifty years ago, there was an official Great Tea Race, which pitted five great ships against each other for prize money. The Taeping arrived a scant twenty-eight minutes ahead of the second-place Ariel, but with owners' and agents' consent, gracefully shared the prize money. Soon the advent of the faster and more efficient steamships would displace sail-driven craft. And opening of the Suez Canal shortened the journey by 3,300 miles. But the Great Tea Race stands as the ultimate experience of the glorious clipper ship era, and a tribute to the human spirit.
It is amazing what can be accomplished when humans are motivated. Usually the stronger of the motivators is power or greed, as we experience constantly. Wouldn't it be wonderful is people were more motivated to build the Kingdom of God? What if we could race to a finishing line at which people were ensured of health care, education, housing and other fundamental needs? What if we got serious about the things Jesus was serious about?
Thursday, December 1, 2016
Advent I: Being Ready
This is the first Sunday of the new Church Year, and we are in the Matthew cycle. That gospel was authored around the year 80 CE, perhaps a bit later. As such, it falls between two rather important developments, the destruction of the Temple in 70 and the separation of church and synagogue in 90.. Loss of the Temple had caused much reflection, with Jews saying God is telling them to move beyond the concept of physical sacrifice and on to the Sacrifice of the human heart. Christians said no, God exacted one final blood sacrifice from Jesus and was appeased. That divide widened until Christians were finally unwelcome in synagogues.
Matthew's era was also a time of fascination with apocalyptic (concepts of the End Time) and timetables for the future. There was no area in which the growing divide was more obvious. The mysterious Human One ("Son of Man") from Daniel's prophecy never developed in Judaism but Christians attributed it to Jesus and his expected second coming. Jews responded that Jesus had said his return would be in his generation, that generation had passed, and no second coming had happened. Christians, in turn, replied that, yes, Jesus had that expectation but also had told his followers that even he did not know the timetable of the future, that was known only to God. The second coming also was seen as sharply dividing via judgement, leading some to erroneously posit a rapture, being vacuumed into outer space. This is mrely symbolic material about being prepared. The point was, rather, to be on high alert, to be ready for the unknown time of return. It was about a state of readiness. In the Coast Guard our motto was, and is, "Semper Paratus" -- always ready. That's how we roll!
The Episcopal author Frederick Buechner tells the true story of a New England legislature in the colonial period meeting during a solar eclipse. Some members thought it must be the Second Coming and called for adjournment. A clear-headed delegate spoke in response, saying that if they adjourned and were wrong they would look like fools, but if the fearful delegates were right, then the body should be found doing its duty. (Perhaps you have seen the tongue-in-cheek bumper sticker that reads, "Jesus is coming. Look busy.")
How do we live between the two Comings? By being about God's business, building the Kingdom of God. But I would not hesistate to add that, if we are to do that, we need to be spiritually fed. The Sacraments of the Church are our principal nutrition. But beyond that, let us cultivate spiritual contemplation, quiet time with God. There is an aboriginal practice in Australia called :walkabout," in which one sets off without plan to a new place and there just lives into the moment, letting that experience speak. That is worth a try this Advent.
Saint Andrew's Day
I was asked to conduct a service at the Eddie Warrior correctional facility, and readily agreed. I offered Mass and sermon, and administered four baptism and a large number of reaffirmations.
Being Saint Andrew's Day, my sermon was a reflection about his life. We do not know a lot. We do that he was from Capharnaum, where Jesus had his headquarters. Andrew was a fisherman and was the brother of Simon Peter. The details of their call disagree amongst the four gospels, but it is clear these brothers responded in conversion. They were changed forever, as we can be also.
Most of us at some time in our lives will ave been feeling a bit left behind, that other persons are somehow smarter or better looking or catch all the breaks. Imagine being Andrew living all your life under your brother Peter, who becomes lead apostle and later co-bishop of Rome with Saint Paul. Andrew could have beeen discouraged but it doesn't show in his story. He was a faithful apostle who, after the death and resurrection of Christ, served as bishop over two cities in Greece and, after preaching for two days in a third city, Parthis, was martyred there by crucifixion on an x-shaped cross.
What do I take from his story? First, when called to Christ, he did not hesitate in responding to that call to live a life served for others. Then, despite the ascendancy of his brother, he was pleased to carry on in the work of a bishop, and having started he continued to the end, paying the ultimate price. One should not start the Christian enterprise unless ready to see it to the end, at any price.
Being Saint Andrew's Day, my sermon was a reflection about his life. We do not know a lot. We do that he was from Capharnaum, where Jesus had his headquarters. Andrew was a fisherman and was the brother of Simon Peter. The details of their call disagree amongst the four gospels, but it is clear these brothers responded in conversion. They were changed forever, as we can be also.
Most of us at some time in our lives will ave been feeling a bit left behind, that other persons are somehow smarter or better looking or catch all the breaks. Imagine being Andrew living all your life under your brother Peter, who becomes lead apostle and later co-bishop of Rome with Saint Paul. Andrew could have beeen discouraged but it doesn't show in his story. He was a faithful apostle who, after the death and resurrection of Christ, served as bishop over two cities in Greece and, after preaching for two days in a third city, Parthis, was martyred there by crucifixion on an x-shaped cross.
What do I take from his story? First, when called to Christ, he did not hesitate in responding to that call to live a life served for others. Then, despite the ascendancy of his brother, he was pleased to carry on in the work of a bishop, and having started he continued to the end, paying the ultimate price. One should not start the Christian enterprise unless ready to see it to the end, at any price.
Sunday, November 20, 2016
Feast of Christ the King
Today we hear the Prophet Jeremiah speak of unfaithful shepherds. The faithlessness of Jewish leaders led to the fall of the State and of the state religion, culminating in the Exile to Babylon. The Prophet tells us that God must be trusted to raise up new leadership. In particular, there persisted the belief that a Davidic king, a Messiah, would come to save the nation and the faith.
Soon the credentials of the Messiah would expand to include conversion of the Gentiles to the God of Israel, and triggering the establishment of a never-ending Kingdom of God on earth -- a world free of pain, sorrow, violence and warfare, and even death. Into this perfect world then would be grandfathered all the righteous dead who would be resurrected to join the eternal party.
Now along comes Jesus, hailed as Messiah, who revises the job description. He will not save the people from Roman oppression but from sin -- the oppression of self-centredness, greed, violence and hate. He will call for the Kingdom of God, not manufactured miraculously around believers but deliberately through us believers. And the key will be servant ministry. A relatively modern analogy might be His Majesty, King George VI who, when offered safe haven in Canada during World War II, refused safety and remained in England on the front lines with his people. He modelled in action the idea that the true Christian king is servant of all. And so must we be.
Jesus also demonstrated to us that God is the God of second chances. At this season we once again have a second chance to make God first in our lives.. Let us ask ourselves: if an auditor came to our home and looked through our personal calendars and our chequebooks, would that auditor conclude that God's work is the most important thing in our lives? If God is not first in our use of time, talent and treasure, then he is not our God. Something else is in first place -- perhaps security, pleasure, family or wealth -- and we need to rearranged our priorities to re-establish the primacy of Christ the King in our lives..
Sunday, November 13, 2016
Pentecost XXVI: Election Reflection
Our reading from Isaiah reminds us that the end of the exile was not necessarily a fun time to be a Jew. Those who had been exiled to Iraq for sixty years believed they were God's Chosen People, as he had loved them enough to chasten them for the unfaithfulness but was now bringing them home. Actually, about twenty percent returned, for most had flourished in the new homeland. Those never exiled -- basically northern kingdom folk and Samaritans -- believed that they were God's Chosen People and true believers, therefore spared loss of their homeland. They did not like the religious liberalism that had been embraced by the Jewish exiles whilst in Babylon (Iraq) where the prime Talmud was written. At this time of great division, Second Isaiah reminds them that God remains supreme, is still at work in history, and has a vision worth waiting for and trusting God to bring to reality. [As a footnote, Jewish authorities just recently have reversed course and acknowledged the Samaritans as a manifestation of Judaism!]
The past week has been painful for Americans. Once again American voters picked one candidate and the Electoral College chose the other, Donald Trump. The run-up to the election was the very nastiest, disrespectful and hateful election season I have ever experienced. Now, with the decision made, the disaffected are protesting and causing damage because things didn't go their way. I find their frustration understandable, but their behaviour disappointing. Like those post-exile Jews, the American People remain deeply divided.
Contributing to the hostilities has been a Christian Establishment much of which long ago gave up Jesus' teachings to follow their own politically correct script. Renewed faithfulness to the Lord's message can make us part of the solution instead of the problem. I won't even go into pacifism, our Lord's radical commitment to peace and the Religious Right's love affair with weaponry and wars. Let us begin now by first considering selfishness. Jesus taught us to love God and our neighbour as much as ourselves, to see the image of God in all God's children and to put them first, which we accomplish not only on a personal level but in political policy. Conventional wisdom suggests, as President-Elect Trump has said, that "selfishness is good," the foundation of our economic system. And many false prophets teach "prosperity theology," Jesus wants you to be filthy rich as a sign of his blessing, and those in want are not esteemed of God or don't have enough faith. What hogwash! This easily translates into the voter deciding he wants more personal tax cuts, regardless of the effect on the poor and needy, and even if roads and bridges collapse along with public education. It's all about 'looking out for number one.' Jesus, by contrast, has told us to be servant people for others. Doing that will help heal the nation.
A second gap between our "Christian" culture and the values promoted by the Saviour involves fear. We see ignorance leading to fear, and fear to violence. People are afraid of change, which occurs at an ever-increasing rate and is inevitable. People are afraid of uncertainty, especially terror which is typically unpredictable. People are afraid of those they don't understand -- different races, different religions, different cultural heritages -- and so judge, exclude, and demonize them. Jesus embraced the outsider and the outcast. He loved and served the lowly and the lonely. And Jesus has shared with us the antidote for fear: "Do not live in fear, little flock, it has pleased my Father to give you the Kingdom." We've also biblical assurance that "Perfect love casts out fear." To be in love with God and God's children is how we live into the kind of trust in God that overcomes fears and anxieties and empowers us to accomplish the divine will on earth as it is in heaven.
Let us actually begin to practise the way of life taught by our Lord, trusting that in doing so we will be able to overcome the original sin of selfishness and defeat our fears. Let us be part of the solution to the terrible divisions in our country -- people who build bridges instead of burning them, people who choose to lift up and serve others instead of demeaning them, people who take their Christianity seriously and refuse to water down or redefine it to serve selfish ends. And, as we find ways to live into genuine Christianity, let us remember that God has a Vision for the faithful. Wait for it, it will surely come!
The past week has been painful for Americans. Once again American voters picked one candidate and the Electoral College chose the other, Donald Trump. The run-up to the election was the very nastiest, disrespectful and hateful election season I have ever experienced. Now, with the decision made, the disaffected are protesting and causing damage because things didn't go their way. I find their frustration understandable, but their behaviour disappointing. Like those post-exile Jews, the American People remain deeply divided.
Contributing to the hostilities has been a Christian Establishment much of which long ago gave up Jesus' teachings to follow their own politically correct script. Renewed faithfulness to the Lord's message can make us part of the solution instead of the problem. I won't even go into pacifism, our Lord's radical commitment to peace and the Religious Right's love affair with weaponry and wars. Let us begin now by first considering selfishness. Jesus taught us to love God and our neighbour as much as ourselves, to see the image of God in all God's children and to put them first, which we accomplish not only on a personal level but in political policy. Conventional wisdom suggests, as President-Elect Trump has said, that "selfishness is good," the foundation of our economic system. And many false prophets teach "prosperity theology," Jesus wants you to be filthy rich as a sign of his blessing, and those in want are not esteemed of God or don't have enough faith. What hogwash! This easily translates into the voter deciding he wants more personal tax cuts, regardless of the effect on the poor and needy, and even if roads and bridges collapse along with public education. It's all about 'looking out for number one.' Jesus, by contrast, has told us to be servant people for others. Doing that will help heal the nation.
A second gap between our "Christian" culture and the values promoted by the Saviour involves fear. We see ignorance leading to fear, and fear to violence. People are afraid of change, which occurs at an ever-increasing rate and is inevitable. People are afraid of uncertainty, especially terror which is typically unpredictable. People are afraid of those they don't understand -- different races, different religions, different cultural heritages -- and so judge, exclude, and demonize them. Jesus embraced the outsider and the outcast. He loved and served the lowly and the lonely. And Jesus has shared with us the antidote for fear: "Do not live in fear, little flock, it has pleased my Father to give you the Kingdom." We've also biblical assurance that "Perfect love casts out fear." To be in love with God and God's children is how we live into the kind of trust in God that overcomes fears and anxieties and empowers us to accomplish the divine will on earth as it is in heaven.
Let us actually begin to practise the way of life taught by our Lord, trusting that in doing so we will be able to overcome the original sin of selfishness and defeat our fears. Let us be part of the solution to the terrible divisions in our country -- people who build bridges instead of burning them, people who choose to lift up and serve others instead of demeaning them, people who take their Christianity seriously and refuse to water down or redefine it to serve selfish ends. And, as we find ways to live into genuine Christianity, let us remember that God has a Vision for the faithful. Wait for it, it will surely come!
Sunday, November 6, 2016
All Saints Sunday with Baptism
What is a saint? In the most basic, biblical sense a saint is one who is set apart, called by God in Christ to fulfil his work: building the Kingdom of God. Lower-case saints. However, there are also the wonderful men and women of exceptional holiness who have been noticed and honoured by the Church, canonized and added to the official calendar of upper-case Saints. But all of us people of faith -- past, present and to come -- are part of the great Communion of Saints, which the Prayer Book defines as "one great fellowship of prayer and praise."
That phrase, the Communion of Saints, appears in the Apostles Creed, a faith statement issued near the end of the first century C.E. as a short summary of Christian belief. It predates the first Christian Bible by almost three centuries. That phrase meant then, has always meant, and still means, the truth that because of what Christ did, death no longer has dominion over us. We are united in the spiritual dimension to all God's holy people who went before, and they pray for and with us. Indeed we pray surrounded by the angels and saints. Praise God!
In today's baptism, Amelia will become the newest member of Christ's One, Holy, Catholic and Apostolic Church. She will be joined to two thousand years of love and praise, obtaining a new, second family which will help raise her spiritually and have her back in all occasions. She will also have two wonderful godparents committed to her spiritual welfare. And she will have for her patron Saint Amelia Bloomer who was a civil rights activist in the last century. An appropriate choice for one who is so active! And she will later have an opportunity in the Sacrament of Confirmation to confirm for herself the promises made for her today. Let us proceed to the font of new life.
That phrase, the Communion of Saints, appears in the Apostles Creed, a faith statement issued near the end of the first century C.E. as a short summary of Christian belief. It predates the first Christian Bible by almost three centuries. That phrase meant then, has always meant, and still means, the truth that because of what Christ did, death no longer has dominion over us. We are united in the spiritual dimension to all God's holy people who went before, and they pray for and with us. Indeed we pray surrounded by the angels and saints. Praise God!
In today's baptism, Amelia will become the newest member of Christ's One, Holy, Catholic and Apostolic Church. She will be joined to two thousand years of love and praise, obtaining a new, second family which will help raise her spiritually and have her back in all occasions. She will also have two wonderful godparents committed to her spiritual welfare. And she will have for her patron Saint Amelia Bloomer who was a civil rights activist in the last century. An appropriate choice for one who is so active! And she will later have an opportunity in the Sacrament of Confirmation to confirm for herself the promises made for her today. Let us proceed to the font of new life.
Sunday, October 30, 2016
Pentecost XXIV: Zacchaeus the Righteous
Jericho is a border town and was a major centre for the collection of customs. Here we find the man Zacchaeus, who is a chief tax collector, in other words a very rich man. He wants to see Jesus but is very short in stature and, so, climbs a tree to catch Jesus' act. Jesus sees him, calls him down, and invites himself to Zacchaeus' house. That move scandalizes the crowd who berate Zacchaeus as a sinner. They are, of course, technically correct, because Zacchaeus is in a precarious employment situation, as an agent of the hated occupying Roman Power and a traitor to his fellow Jews.
Before arriving and going into his house, Zacchaeus defends himself before the crowd, stating that he gives half of his income to the poor and compensates anyone defrauded at a 400% rate. That is quite astounding. The NRSV mistranslates, having him state that in future he will do these things, but in the Greek and the Latin, he uses the present tense and that is reflected in the old bedrock translations, the King James and Douay-Rheims. Accepting the present tense for his assertion is further suggested when we see that Zacchaeus does not confess or repent, and Jesus does not commend his new faith or a change of heart. It would seem that salvation is upon his house because in his behaviour he far exceeds the requirements of the Law and therefore demonstrates true righteousness from the heart. Jesus commends him as a true "Son of Abraham." Jesus is always doingd the unexpected and siding with the outsider who often turns out, like the Good Samaritan, to be the real servant of God, the one truly justified before God.
Before arriving and going into his house, Zacchaeus defends himself before the crowd, stating that he gives half of his income to the poor and compensates anyone defrauded at a 400% rate. That is quite astounding. The NRSV mistranslates, having him state that in future he will do these things, but in the Greek and the Latin, he uses the present tense and that is reflected in the old bedrock translations, the King James and Douay-Rheims. Accepting the present tense for his assertion is further suggested when we see that Zacchaeus does not confess or repent, and Jesus does not commend his new faith or a change of heart. It would seem that salvation is upon his house because in his behaviour he far exceeds the requirements of the Law and therefore demonstrates true righteousness from the heart. Jesus commends him as a true "Son of Abraham." Jesus is always doingd the unexpected and siding with the outsider who often turns out, like the Good Samaritan, to be the real servant of God, the one truly justified before God.
The Four Crowned Martyrs
Their feast day falls on the first of November and, so, is always eclipsed by All Saints Day. So let's give them a breakout. They were four Persian stonemasons: Claudius, Nicostratis, Simpronian, and Castorius. They worked for the Emperor Diocletian, a scattered unstable Caesar with a passion for building and a passion against Christians. He was the last dictator to persecute our Faith before it became officially tolerated in the Roman Empire. The four worked at the quarries and workshops of Sirmium, now Sremska, Serbia.
The Emperor ordered a statue of Aesclepius, the god of medicine, for the temple he had built for the deity at the Baths of Trajan. Being Christians, the four refused and were arrested. While their fates were being contemplated, the chief investigator of their case, Lampadius, died suddenly. Suspecting foul play had been arranged, the Emperor ordered the four drowned, and they were.
Later they were honoured with a basilica on Celian Hill in Rome, hence their official nickname, the Four Crowned Martyrs.
The Emperor ordered a statue of Aesclepius, the god of medicine, for the temple he had built for the deity at the Baths of Trajan. Being Christians, the four refused and were arrested. While their fates were being contemplated, the chief investigator of their case, Lampadius, died suddenly. Suspecting foul play had been arranged, the Emperor ordered the four drowned, and they were.
Later they were honoured with a basilica on Celian Hill in Rome, hence their official nickname, the Four Crowned Martyrs.
Monday, October 24, 2016
Pentecost XXIII: Pharisee v. Tax Agent
The great theologian Paul Tillich. reflecting on Saint Paul's comment that the gospel is for some a "stumbling block" once wrote that the danger is in stumbling over the wrong thing. Such is the essence of today's gospel reading.
The little vignette at Luke 18: 9-14 is well known to many. In it, a Pharisee and a tax collector are standing by each other in the Temple for prayer. The Pharisee rattles off a laundry list of his religious achievements and thanks God that he is not one of various kinds of sinners, especially like this tax collector! (Today's Old Testament passage from Sirach in the old lectionary says, "You can't bribe God.") The tax collector simply prays, "God be merciful to me, a sinner," and Jesus says the latter was the one justified before God.
At that time this would have been a shocking story, as if today we told it about a nun and a criminal. Although often condemned in the New Testament for instances of hypocrisy and some self-serving behaviours, the Pharisees were a religious group noted for high standards of conduct and considered righteous by the public. Jewish tax agents, on the other hand, were the instruments of a heretical occupying power, and traitors to their own people.
It is noteworthy that we have no reason to doubt that everything the Pharisee said was true as to his religious track record, including fasting and tithing. He was, by every account, righteous as that term was understood by Jesus, James and all Jews. That is, he lived his faith and that was what counted. Where the problem comes in is self-righteousness and judgmentalism. We learn that religious status doesn't matter to a God who differentiates between haughty religious folk and humble sinners -- and prefers the latter!
The story carries a strong message for us: to avoid self-righteous attitudes, especially trying to play games with God; and to realize our judge's licence expired on the cross,so we had better be judging ourselves, and not other people.
The little vignette at Luke 18: 9-14 is well known to many. In it, a Pharisee and a tax collector are standing by each other in the Temple for prayer. The Pharisee rattles off a laundry list of his religious achievements and thanks God that he is not one of various kinds of sinners, especially like this tax collector! (Today's Old Testament passage from Sirach in the old lectionary says, "You can't bribe God.") The tax collector simply prays, "God be merciful to me, a sinner," and Jesus says the latter was the one justified before God.
At that time this would have been a shocking story, as if today we told it about a nun and a criminal. Although often condemned in the New Testament for instances of hypocrisy and some self-serving behaviours, the Pharisees were a religious group noted for high standards of conduct and considered righteous by the public. Jewish tax agents, on the other hand, were the instruments of a heretical occupying power, and traitors to their own people.
It is noteworthy that we have no reason to doubt that everything the Pharisee said was true as to his religious track record, including fasting and tithing. He was, by every account, righteous as that term was understood by Jesus, James and all Jews. That is, he lived his faith and that was what counted. Where the problem comes in is self-righteousness and judgmentalism. We learn that religious status doesn't matter to a God who differentiates between haughty religious folk and humble sinners -- and prefers the latter!
The story carries a strong message for us: to avoid self-righteous attitudes, especially trying to play games with God; and to realize our judge's licence expired on the cross,so we had better be judging ourselves, and not other people.
Sunday, October 16, 2016
Pentecost XXII: Using and Misusing Scripture
Let's talk Bible today. What is this book that we use more extensively in our worship than does any other Christian tradition? Briefly, a collection of 46 books in the Jewish tradition, 27 Christian, for a total of 73 documents. They comprise a wide range of literature, from historiography to poetry, from collections of aphorisms to censuses, from Babylonian mythology to prophecy, and even apocalyptic, which George Bernard Shaw described as "impossible opium dreams." The collection was actually determined and declared Scripture for the first time by our bishops in 397 CE.
All of the books were, in some sense, inspired by God, but all were written by fallible humans with limited knowledge and understanding in a pre-scientific world. They contain errors, discrepancies, and contradicitons. All require serious discernment, using all the available methods to discern the historical and cultural contexts, resolve manuscript discrepancies, and to tackle issues of translation. Episcopal clergy are well-educated and trained in such disciplines, and so can be helpful to their congregants in conversation with the Bible.
With proper engagement, we gain alternative and new insights into Scripture. Let's take a lot at the matter of translation as applicable to today's New Testament pericope, II Timothy 3:14- 4:5. Here, in the NRSV translation we find the author declaring that "all Scripture is inspired by God and is useful..." so that "everyone who belongs to God may be proficient..." The Greek would equally allow the translation "all writing inspired by God is useful...," so that "the man of God may be proficient..." In fact, the alternative renderings seem a bit more logical, as the Jewish Canon was not closed in the lifetime of Paul (the putative author!) and the letter asserts itself as having been written from one bishop to Timothy, another bishop, hence the literal Greek "man of God" -- we might say clergy -- seems to fit the rest of the passage better. You decide.
In some cases failure to consider context results in a bad reading. For example, consider the story of the widow's mite. Most of us were raised to believe that the point was that the widow gave away everything she had to live on, and thus would rely on God's miraculous providence for her needs. In fact, Jesus has just been hammering the Pharisees and their homies for ripping off the poor and the vulnerable, widows especially. The point to the story is that the woman has been conned out of her living, in direct violation of a Commandment, and has now become dependent on others. In modern televangelical terms she has been convinced to make a "seed gift" she can't afford in order to qualify for miraculous blessings. This is exactly 180 degrees from what Jesus was trying to teach there.
In today's Gospel, Luke 18: 1-8, we see how theological reflection also affects reading Scripture. Here a helpless widow badgers an indifferent judge until she finally receives justice. In traditional interpretation, the unjust judge is God (being thus depicted as the capricious, ill-tempered deity of early Jewish imagination) and the women represents us who are called to badger our God until he gets tired of it and gives us what we want. Let's take another tack -- seeing the elderly woman as representing God and us his representatives who are being called on to attack the powers of unjust oppression, domination and imperialism for as long as necessary until justice is done. We call that building the Kingdom of God on earth, which was Jesus' agenda. This healthy approach treats God and us with condign dignity and makes the story resonate with the overall pattern of Jesus' teaching.
Thank God that we may and do engage in mature discernment of Scripture,
All of the books were, in some sense, inspired by God, but all were written by fallible humans with limited knowledge and understanding in a pre-scientific world. They contain errors, discrepancies, and contradicitons. All require serious discernment, using all the available methods to discern the historical and cultural contexts, resolve manuscript discrepancies, and to tackle issues of translation. Episcopal clergy are well-educated and trained in such disciplines, and so can be helpful to their congregants in conversation with the Bible.
With proper engagement, we gain alternative and new insights into Scripture. Let's take a lot at the matter of translation as applicable to today's New Testament pericope, II Timothy 3:14- 4:5. Here, in the NRSV translation we find the author declaring that "all Scripture is inspired by God and is useful..." so that "everyone who belongs to God may be proficient..." The Greek would equally allow the translation "all writing inspired by God is useful...," so that "the man of God may be proficient..." In fact, the alternative renderings seem a bit more logical, as the Jewish Canon was not closed in the lifetime of Paul (the putative author!) and the letter asserts itself as having been written from one bishop to Timothy, another bishop, hence the literal Greek "man of God" -- we might say clergy -- seems to fit the rest of the passage better. You decide.
In some cases failure to consider context results in a bad reading. For example, consider the story of the widow's mite. Most of us were raised to believe that the point was that the widow gave away everything she had to live on, and thus would rely on God's miraculous providence for her needs. In fact, Jesus has just been hammering the Pharisees and their homies for ripping off the poor and the vulnerable, widows especially. The point to the story is that the woman has been conned out of her living, in direct violation of a Commandment, and has now become dependent on others. In modern televangelical terms she has been convinced to make a "seed gift" she can't afford in order to qualify for miraculous blessings. This is exactly 180 degrees from what Jesus was trying to teach there.
In today's Gospel, Luke 18: 1-8, we see how theological reflection also affects reading Scripture. Here a helpless widow badgers an indifferent judge until she finally receives justice. In traditional interpretation, the unjust judge is God (being thus depicted as the capricious, ill-tempered deity of early Jewish imagination) and the women represents us who are called to badger our God until he gets tired of it and gives us what we want. Let's take another tack -- seeing the elderly woman as representing God and us his representatives who are being called on to attack the powers of unjust oppression, domination and imperialism for as long as necessary until justice is done. We call that building the Kingdom of God on earth, which was Jesus' agenda. This healthy approach treats God and us with condign dignity and makes the story resonate with the overall pattern of Jesus' teaching.
Thank God that we may and do engage in mature discernment of Scripture,
Monday, October 3, 2016
Pentecost XX: Lamentations
Lamentations is a fifty-cent word for 'grieving.' Hearing the words of the prophet Jeremiah this morning, we can imagine him looking out over the city of Jerusalem as smoke rises over the ruint settlement, weeping women search for the bodies of the dead and wail over those found, and enemy soldiers round up survivors to send into exile in Babylonia.
This is a truly devastating time. Jeremiah has lost his nation (Judaea), his city, and his people. If God has not stood up for his elect, who will be left to stand up for the true God? Lamentations engages the serious issues round what it means when tragedy strikes. And, of course, all of us, if we have lived long enough, have experienced the crises of death, disappointment, betrayal, and heartache. These are fibres woven into the very fabric of life, part and parcel of a free universe. In studying Lamentations, we learn three crucial stages of engaging these kinds of personal crisis.
First, there is grieving. It is not an option. We must engage the pain and work through it. In one book on Christian dying, the author mentions a young man who passes away while his cat sits on his chest. When he dies, the beloved pet lets out a blood-curdling howl. I wish, the author declares, that humans could learn to howl like that.
As with any good parental relationship, it is more than ok to be angry with God. The late Jewish author Elie Wiesel describes the conduct of a Bet Din (religious court) inside the Auschwitz death camp during World War II. The court put God on trial and found God guilty for abandoning the chosen people.
Second, there is admitting that we do not understand the injustice. Further complicating the process will be bone-headed but well-intentioned aphorisms. We will told that God won't let you face more than you can handle. (Really?) Or that everything happens for a reason. (Really?) Or that it was God's will that an awful tragedy struck your life. (Really?) Or maybe we are simply told to get over it, don't feel like that. People seem determined to explain, rationalize, or deny what we cannot, in our finite condition, understand.
Finally, the third stage is to decide (as the Bet Din did) to trust in God anyway. We were never promised a rose garden, we were promised God would be with us through all the dark times. The essence of New Testament faith (Gk. pistis) is trust, and confidence in God, and unshakeable commitment to the Holy One. Faith does not consist of cognitive certainties, of correct theological opinions, or assertion of a laundry list of dogmas and doctrines. It cannot be demonstrated in some scientific, objective way. It can only be experienced in the human heart, in relationship, in real gratitude for the good things of life, and confidence in moving forward in every trial and in every new circumstance.
This is a truly devastating time. Jeremiah has lost his nation (Judaea), his city, and his people. If God has not stood up for his elect, who will be left to stand up for the true God? Lamentations engages the serious issues round what it means when tragedy strikes. And, of course, all of us, if we have lived long enough, have experienced the crises of death, disappointment, betrayal, and heartache. These are fibres woven into the very fabric of life, part and parcel of a free universe. In studying Lamentations, we learn three crucial stages of engaging these kinds of personal crisis.
First, there is grieving. It is not an option. We must engage the pain and work through it. In one book on Christian dying, the author mentions a young man who passes away while his cat sits on his chest. When he dies, the beloved pet lets out a blood-curdling howl. I wish, the author declares, that humans could learn to howl like that.
As with any good parental relationship, it is more than ok to be angry with God. The late Jewish author Elie Wiesel describes the conduct of a Bet Din (religious court) inside the Auschwitz death camp during World War II. The court put God on trial and found God guilty for abandoning the chosen people.
Second, there is admitting that we do not understand the injustice. Further complicating the process will be bone-headed but well-intentioned aphorisms. We will told that God won't let you face more than you can handle. (Really?) Or that everything happens for a reason. (Really?) Or that it was God's will that an awful tragedy struck your life. (Really?) Or maybe we are simply told to get over it, don't feel like that. People seem determined to explain, rationalize, or deny what we cannot, in our finite condition, understand.
Finally, the third stage is to decide (as the Bet Din did) to trust in God anyway. We were never promised a rose garden, we were promised God would be with us through all the dark times. The essence of New Testament faith (Gk. pistis) is trust, and confidence in God, and unshakeable commitment to the Holy One. Faith does not consist of cognitive certainties, of correct theological opinions, or assertion of a laundry list of dogmas and doctrines. It cannot be demonstrated in some scientific, objective way. It can only be experienced in the human heart, in relationship, in real gratitude for the good things of life, and confidence in moving forward in every trial and in every new circumstance.
Saturday, September 24, 2016
Pentecost XIX: Dives and Lazarus
Martin Luther King once reminded us that Jesus never wrote, owned property, or had friends with connections, yet he changed the world "with only the poor and despised." That is the central theme of today's readings. [Viz. I Tim. 6: 6-19, Lk. 16: 19-31]
The author of First Timothy advises us that no one brings anything into this world and no one takes anything out, and goes on to counsel that the love of money is "a root of all kinds of evil." And, as Jesus says elsewhere, you can't serve God and wealth. In our gospel reading today, Jesus tells a story about a poor beggar named Lazarus and a one-percenter who has traditionally been called Dives, which is simply a Latin word meaning 'rich.' . This wealthy man lives a sumptuous lifestyle and ignores the miserable, destitute man at his gate. Upon death, Lazarus goes to heaven to chill with Abraham, while Dives roasts in Hades. Martin Luther said that details about the afterlife in this tale are not to be taken literally; Jesus is speaking parabolically about the serious question of what the relationship of wealthy people to the needy should be for people of religious and moral persuasions.
Poverty is pernicious and persistent. More than twenty thousand people, most children, die every day from fully preventable causes. Sadly, we have the ability, but not the will, to address the tragedy. As Charlotte Low Allen has said, "Capitalism has no interest in the fate of those left behind." Obviously! And that is where we can come in as advocates of change. Economic Darwinism must be replaced with social mechanisms reflecting compassion. But it isn't happening; there is a great disconnect between our public policy and the allegations of some that we are a "Christian Nation." Nonsense.
A friend yesterday posted on Facebook her opinion that we should insist that "In God We Trust" be kept on our money (I didn't know it was under attack). My response was "Why? It isn't true." I was remembering that Jesus was a pacifist, an egalitarian, and considered accumulation of wealth to the biggest obstacle to human salvation. Our "Christian Nation" is militarist, imperialist, class-oriented and devoted to accumulating all the wealth possible. Until we the most powerful nation on earth change, the crisis of world poverty will not change, and our pretensions to be followers of Jesus will remain rubbish.
The author of First Timothy advises us that no one brings anything into this world and no one takes anything out, and goes on to counsel that the love of money is "a root of all kinds of evil." And, as Jesus says elsewhere, you can't serve God and wealth. In our gospel reading today, Jesus tells a story about a poor beggar named Lazarus and a one-percenter who has traditionally been called Dives, which is simply a Latin word meaning 'rich.' . This wealthy man lives a sumptuous lifestyle and ignores the miserable, destitute man at his gate. Upon death, Lazarus goes to heaven to chill with Abraham, while Dives roasts in Hades. Martin Luther said that details about the afterlife in this tale are not to be taken literally; Jesus is speaking parabolically about the serious question of what the relationship of wealthy people to the needy should be for people of religious and moral persuasions.
Poverty is pernicious and persistent. More than twenty thousand people, most children, die every day from fully preventable causes. Sadly, we have the ability, but not the will, to address the tragedy. As Charlotte Low Allen has said, "Capitalism has no interest in the fate of those left behind." Obviously! And that is where we can come in as advocates of change. Economic Darwinism must be replaced with social mechanisms reflecting compassion. But it isn't happening; there is a great disconnect between our public policy and the allegations of some that we are a "Christian Nation." Nonsense.
A friend yesterday posted on Facebook her opinion that we should insist that "In God We Trust" be kept on our money (I didn't know it was under attack). My response was "Why? It isn't true." I was remembering that Jesus was a pacifist, an egalitarian, and considered accumulation of wealth to the biggest obstacle to human salvation. Our "Christian Nation" is militarist, imperialist, class-oriented and devoted to accumulating all the wealth possible. Until we the most powerful nation on earth change, the crisis of world poverty will not change, and our pretensions to be followers of Jesus will remain rubbish.
Monday, September 19, 2016
Saint Matthew, Patron
Today we celebrate our Patron Saint's feast. Each parish church is either given a name related to a person of the Trinity, or is under the protection of a patron, as is Saint Matthew's. But who was Matthew? First of all, he was a Jew who was a Roman tax agent. That means first that he was in employ of the occupying oppressive power and, therefore, considered a traitor by fellow-Jews. In that role, the agent was a sinner excluded by proper religious society. He also exactly in a profession in which the agent collected a prescribed level of tax and then above that charged whatever the market would bear. Thus, the tax agent was typically a rip-off artist who became wealthy at the expense of others.
Second, Matthew as a convert. While at his toll booth, he was visited by Jesus. Perhaps Matthew had come to realize the moral paucity of his calling and was ready for a change. In the event, he responded to Jesus' call by walking off the job and joining the band of preachers. What a change! During that evening, Jesus was criticized by religious professionals for dining with "outcasts" like Matthew. Jesus replies to criticism by analogizing that a doctor doesn't treat people who are well.
Third, Matthew was an evangelist. Bishop Papias (60 CE) wrote that Matthew had composed a logia, a book of sayings and teachings of Jesus in Hebrew. Although lost, that document is believed to have formed the core of the gospel issued in Matthew's name around the eighties of that first new century. Thus, he is honoured for preserving the Jesus tradition.
Finally, Matthew was a martyr. After converting many in Judaea, he went east and died for the Faith.
We may learn much from our Patron's example. He listened for a word from God, responded when that was received, redirecting the course of his life. Then, as he lived out his new relationship with God in Jesus, he shared it with others and accepted the risks and consequences of taking up his cross and following the Saviour. And so should we.
Second, Matthew as a convert. While at his toll booth, he was visited by Jesus. Perhaps Matthew had come to realize the moral paucity of his calling and was ready for a change. In the event, he responded to Jesus' call by walking off the job and joining the band of preachers. What a change! During that evening, Jesus was criticized by religious professionals for dining with "outcasts" like Matthew. Jesus replies to criticism by analogizing that a doctor doesn't treat people who are well.
Third, Matthew was an evangelist. Bishop Papias (60 CE) wrote that Matthew had composed a logia, a book of sayings and teachings of Jesus in Hebrew. Although lost, that document is believed to have formed the core of the gospel issued in Matthew's name around the eighties of that first new century. Thus, he is honoured for preserving the Jesus tradition.
Finally, Matthew was a martyr. After converting many in Judaea, he went east and died for the Faith.
We may learn much from our Patron's example. He listened for a word from God, responded when that was received, redirecting the course of his life. Then, as he lived out his new relationship with God in Jesus, he shared it with others and accepted the risks and consequences of taking up his cross and following the Saviour. And so should we.
Monday, September 12, 2016
Saint David Oakerhater
It is appropriate that today, 11 September, we honour the first Native American Saint in our Calendar and the only Oklahoman. He was a Cheyenne warrior who became "the warrior for peace."
Our journey today begins in the year 1851, a year in several respects like 2016. It was a year of gridlock, as President Fillmore was of the Whig Party and Democrats controlled both houses of Congress. It was a year of weather crises, as floods devastated the midwestern U.S. and nearly destroyed the city of Des Moines. It was a year of Voter ID issues, as some began to insist that grown, white male citizens should be able to vote without bringing proof of property ownership. And it was a year of issues relating to Native American rights to their land, and to food and water resources on it.
The Treaty of Fort Laramie that year validated the homelands of the southern Cheyenne and Arapaho, a huge plot running from the Platte down to the Arkansas, and from the Rockies to Kansas. (The northern Cheyenne had what is now Montana). All went well until gold was discovered on their land in 1858 and a new "treaty" in 1861 left the tribes with only one-thirteenth of their prior holdings. In the year of that insidious land grab, the Dog Soldiers were formed -- an elite body of disciplined and battle-hardened Cheyenne warriors dedicated to resisting the predations of the White Man.
The years that followed saw many terrible atrocities against natives. The worst was the Sand Creek Massacre. There Captain John Chivington, an ordained Methodist minister, led his troops to attack unarmed Cheyennes, killing 28 men and 109 women and children, and then allowing his soldiers to mutilate their bodies and make "souvenirs" of body parts. In 1865 and 1870, revised treaties reduced the Cheyenne/Arapaho land down to the postage stamp they have now in Oklahoma. In that latter year, the federal government opened all lands for the slaughter of buffalo (due to strong capitalist demand back east for their hides and meats). Three million a year were slaughtered and processed by white invaders. Finally, in 1871, the federal government declared that no Indian tribe had any sovereignty within the boundaries of the United States and that the only relationship of the Native American to the federal government was as an individual ward of the State.
The Dog Soldiers fought on, even though the Cheyenne/Arapaho had lost their sovereignty, land, food and water sources, and thousands of lives, At last in 1875, the remaining 28 Dog Soldiers were captured. As the American public had become aware of some of the oppression of Natives, the Army didn't dare execute them on the spot, as it once would have done, but instead shipped them to a disused Federal prison in Florida. The foresighted warden, an Episcopalian, began teaching his charges how to speak English. He also began to bring tourists in for demonstrations of Indian skills and crafts, and to allow the prisoners to sell items to the public, in order to earn money towards starting a new life when their sentences had been served.
The warden's humanitarian program particularly impressed a Cheyenne warrior Okuh Hatuh ('Sun Dancer") who asked the warden to introduce him to his God! The warden shared his Christian Faith as practised in the Episcopal Church. Later, the new catechumen expressed a call to the ordained ministry and was authorized to leave prison to attend seminary in New York, with a Mrs. Pendleton of Cincinnati footing the bill. He was baptised David Pendleton Oakerhater.
After seminary, Oakerhater was ordained a Deacon and returned to Oklahoma where he built the Whirlwind Mission in Watonga,and other missions and schools.. His philosophy is captured in the words he uttered to his people when he returned to them: "You all know me. You remember when I led you out to war. I went first and what I told you was true. Now I have been away to the East and I have learned about another Captain, the Lord Jesus Christ, and he is my leader. He goes first, and all he tells me is true. I come back to you my people to tell you to go with me now in this new road, a war that makes all for peace."
Oakerhater was a living example that education and development are to be preferred to violence and revenge. And his ministry strongly reflects the teachings of Jesus who was, after all, a pacifist.
Our journey today begins in the year 1851, a year in several respects like 2016. It was a year of gridlock, as President Fillmore was of the Whig Party and Democrats controlled both houses of Congress. It was a year of weather crises, as floods devastated the midwestern U.S. and nearly destroyed the city of Des Moines. It was a year of Voter ID issues, as some began to insist that grown, white male citizens should be able to vote without bringing proof of property ownership. And it was a year of issues relating to Native American rights to their land, and to food and water resources on it.
The Treaty of Fort Laramie that year validated the homelands of the southern Cheyenne and Arapaho, a huge plot running from the Platte down to the Arkansas, and from the Rockies to Kansas. (The northern Cheyenne had what is now Montana). All went well until gold was discovered on their land in 1858 and a new "treaty" in 1861 left the tribes with only one-thirteenth of their prior holdings. In the year of that insidious land grab, the Dog Soldiers were formed -- an elite body of disciplined and battle-hardened Cheyenne warriors dedicated to resisting the predations of the White Man.
The years that followed saw many terrible atrocities against natives. The worst was the Sand Creek Massacre. There Captain John Chivington, an ordained Methodist minister, led his troops to attack unarmed Cheyennes, killing 28 men and 109 women and children, and then allowing his soldiers to mutilate their bodies and make "souvenirs" of body parts. In 1865 and 1870, revised treaties reduced the Cheyenne/Arapaho land down to the postage stamp they have now in Oklahoma. In that latter year, the federal government opened all lands for the slaughter of buffalo (due to strong capitalist demand back east for their hides and meats). Three million a year were slaughtered and processed by white invaders. Finally, in 1871, the federal government declared that no Indian tribe had any sovereignty within the boundaries of the United States and that the only relationship of the Native American to the federal government was as an individual ward of the State.
The Dog Soldiers fought on, even though the Cheyenne/Arapaho had lost their sovereignty, land, food and water sources, and thousands of lives, At last in 1875, the remaining 28 Dog Soldiers were captured. As the American public had become aware of some of the oppression of Natives, the Army didn't dare execute them on the spot, as it once would have done, but instead shipped them to a disused Federal prison in Florida. The foresighted warden, an Episcopalian, began teaching his charges how to speak English. He also began to bring tourists in for demonstrations of Indian skills and crafts, and to allow the prisoners to sell items to the public, in order to earn money towards starting a new life when their sentences had been served.
The warden's humanitarian program particularly impressed a Cheyenne warrior Okuh Hatuh ('Sun Dancer") who asked the warden to introduce him to his God! The warden shared his Christian Faith as practised in the Episcopal Church. Later, the new catechumen expressed a call to the ordained ministry and was authorized to leave prison to attend seminary in New York, with a Mrs. Pendleton of Cincinnati footing the bill. He was baptised David Pendleton Oakerhater.
After seminary, Oakerhater was ordained a Deacon and returned to Oklahoma where he built the Whirlwind Mission in Watonga,and other missions and schools.. His philosophy is captured in the words he uttered to his people when he returned to them: "You all know me. You remember when I led you out to war. I went first and what I told you was true. Now I have been away to the East and I have learned about another Captain, the Lord Jesus Christ, and he is my leader. He goes first, and all he tells me is true. I come back to you my people to tell you to go with me now in this new road, a war that makes all for peace."
Oakerhater was a living example that education and development are to be preferred to violence and revenge. And his ministry strongly reflects the teachings of Jesus who was, after all, a pacifist.
Thursday, September 8, 2016
Happy Birthday, Mom
Today, 8th September is the feast day of the Virgin Mary, Mother of Jesus and Mother of the Church. The calendar of the western Church celebrates only three birthdays: Jesus, cousin John Baptiser, and mother Mary. We gather to say "Happy Birthday, Mom" to our lovely Lady.
The story of Mary's origins is contained in the Proto-evangelium of James, one of the many Christian books never selected to be in the New Testament, but still immensely influential in the Tradition of the Church. As the story goes, Joachim and Anne were a debout Jewish couple who had not been blessed with offspring. For that reason Joachim was made fun on by the other men and Anne was esteemed rejected by God. The holy couple continued to pray for a child, even adding that if their wish were granted the child would be specially dedicated to divine service.
The archangel Gabriel later appeared to Anne and told her that their prayers had been heard, so she would conceive a bear a child. The child she bore was Mary. At a proper time, young Mary was brought to the Temple for education and training. Some years later, when she attained childbearing age, an older widower named Joseph, who had three children to raise alone, came to the Temple to express his desire for a devout wife. The High Priest hooked him up with Mary and that is where the storyline picks up within the Christian Bible.
The Church has always believed that Mary was gifted with singular graces from the very moment of her conception to allow her to fulfil the roles God had in mind. In the same way, we who are also called to God's service can surely trust God to furnish us with whatever we need to get the job done.
The story of Mary's origins is contained in the Proto-evangelium of James, one of the many Christian books never selected to be in the New Testament, but still immensely influential in the Tradition of the Church. As the story goes, Joachim and Anne were a debout Jewish couple who had not been blessed with offspring. For that reason Joachim was made fun on by the other men and Anne was esteemed rejected by God. The holy couple continued to pray for a child, even adding that if their wish were granted the child would be specially dedicated to divine service.
The archangel Gabriel later appeared to Anne and told her that their prayers had been heard, so she would conceive a bear a child. The child she bore was Mary. At a proper time, young Mary was brought to the Temple for education and training. Some years later, when she attained childbearing age, an older widower named Joseph, who had three children to raise alone, came to the Temple to express his desire for a devout wife. The High Priest hooked him up with Mary and that is where the storyline picks up within the Christian Bible.
The Church has always believed that Mary was gifted with singular graces from the very moment of her conception to allow her to fulfil the roles God had in mind. In the same way, we who are also called to God's service can surely trust God to furnish us with whatever we need to get the job done.
Wednesday, September 7, 2016
Saint Zechariah
Zechariah was a Jewish priest and became the father of John the Baptiser, The Law required incense to be offered twice a day (and some Episcopalians get their knickers in a twist over incense twice a year!) and there were 24 rotating shifts. Whilst on duty, Zechariah had a vision in which he was told that he would sire a son (although his wife was post-menopausal), that the son would be named John, that John would be a major player converting many souls, and that John would be a Nazirite -- a member of a small cult of Jews who abstained from alcoholic beverages.
Zechariah responded in disbelief and, as the story goes, was struck dumb. Elizabeth became pregnant and delivered the baby. The eighth day, the day set aside for naming and circumcision (forerunner of baptism), it was customary for a male child to be given his father's name or at least that of a relative. However, Zechariah wrote out that the name is John, a name no one in the family had. With this sign of a renewed faith, his inability to speak came to an end..
What became of this child after that? Well, tradition holds that Elizabeth hid him a cave during the slaughter of the Innocents; and, of course, John went on to be the forerunner of the Messiah and ultimately was martyred like his successor cousin Jesus. Zechariah, now a Christian priest, was killed between the Temple and the altar for his faith (Mt. 23) Accordingly, he is honoured by the Church as a martyr.
Zechariah was one whose faith and openness to change grew over time. He was blessed because he came to see that there can be new truth, new revelation, even a new Covenant. Let us likewise be always open to the possibility that God is doing a new thing.
Zechariah responded in disbelief and, as the story goes, was struck dumb. Elizabeth became pregnant and delivered the baby. The eighth day, the day set aside for naming and circumcision (forerunner of baptism), it was customary for a male child to be given his father's name or at least that of a relative. However, Zechariah wrote out that the name is John, a name no one in the family had. With this sign of a renewed faith, his inability to speak came to an end..
What became of this child after that? Well, tradition holds that Elizabeth hid him a cave during the slaughter of the Innocents; and, of course, John went on to be the forerunner of the Messiah and ultimately was martyred like his successor cousin Jesus. Zechariah, now a Christian priest, was killed between the Temple and the altar for his faith (Mt. 23) Accordingly, he is honoured by the Church as a martyr.
Zechariah was one whose faith and openness to change grew over time. He was blessed because he came to see that there can be new truth, new revelation, even a new Covenant. Let us likewise be always open to the possibility that God is doing a new thing.
Sunday, September 4, 2016
Pentecost XVI: From Preaching to Meddling
Luke 14:25-33. Jesus is on the road, not cruising the Galilee with his homies, but rather on the road to Jerusalem and his sacred destiny. All the nice talk about love and such is now replaced with hard words about changing one's life. Jesus has gone from preaching to meddling.
He employs the classic rabbinic technique of hyperbole, saying that one must hate one's relatives, even one's own life, in order to be a disciple. Sharp language to tell us that nothing in this life is to conflict with the first place of God in our values -- not family, not power or wealth, not friends or institutions -- nothing. He follows up with two interesting parables. One is about a builder who commits to erect a tower but becomes a laughingstock when he runs out of resources needed to complete the project. The second describes a king who needs to evaluate the approach of an army having twice as many men as his, commending a negotiated settlement of the conflict. In other words, don't start what you can't finish.
I have on occasion explained our use of crucifixes, in contrast to protestant Christ-less crosses, by saying that an image of Christ Crucified is a warning of what Christianity can cost. Jesus is telling the crowd that they must move beyond only considering the assets of the Kingdom of God and begin to contemplate the liabilities. That commitment can cost you everything you have, even your life. Discipleship is more than a hobby or an extracurricular activity, it is a vocation that demands first place in our lives in all things. Don't start what you can't finish.
Yet, we all fall short, we are all on a journey to being the people Jesus is calling us to be as cross- bearers and Kingdom-builders. In an address to us clergy, Tony Campolo recently prefaced his remarks by noting that he is not a Christian and we, the audience, are not Christians either. We are all on the way but fall far short of living as Jesus taught in the Sermon on the Mount. We are Christians- to-be. We are taking our first baby steps towards the life to which God calls us in the Saviour. Yet we have begun, we have started, committed to live and die as necessary in the holy cause of Christ.
He employs the classic rabbinic technique of hyperbole, saying that one must hate one's relatives, even one's own life, in order to be a disciple. Sharp language to tell us that nothing in this life is to conflict with the first place of God in our values -- not family, not power or wealth, not friends or institutions -- nothing. He follows up with two interesting parables. One is about a builder who commits to erect a tower but becomes a laughingstock when he runs out of resources needed to complete the project. The second describes a king who needs to evaluate the approach of an army having twice as many men as his, commending a negotiated settlement of the conflict. In other words, don't start what you can't finish.
I have on occasion explained our use of crucifixes, in contrast to protestant Christ-less crosses, by saying that an image of Christ Crucified is a warning of what Christianity can cost. Jesus is telling the crowd that they must move beyond only considering the assets of the Kingdom of God and begin to contemplate the liabilities. That commitment can cost you everything you have, even your life. Discipleship is more than a hobby or an extracurricular activity, it is a vocation that demands first place in our lives in all things. Don't start what you can't finish.
Yet, we all fall short, we are all on a journey to being the people Jesus is calling us to be as cross- bearers and Kingdom-builders. In an address to us clergy, Tony Campolo recently prefaced his remarks by noting that he is not a Christian and we, the audience, are not Christians either. We are all on the way but fall far short of living as Jesus taught in the Sermon on the Mount. We are Christians- to-be. We are taking our first baby steps towards the life to which God calls us in the Saviour. Yet we have begun, we have started, committed to live and die as necessary in the holy cause of Christ.
Sunday, August 28, 2016
Pentecost XV: Fly Low
In today's pericope starting at the beginning of Luke's fourteenth chapter, the tables are turned on Jesus Instead of hosting his street ministry, he is a guest at a banquet thrown by a Pharisee. In Graeco-Roman times, people ate reclining on couches and propped by pillows. Da Vinci's own depiction of the Last Supper is erroneous, retrojecting mediaeval dining practice into our minds. Couches accomodated three persons and were usually arranged in a rectangular fashion, with the serving table in the centre space. Those on the middle couch were the most wealthy, powerful, and prestigious.
In this context, Jesus counsels people to fly low. Come in to the party with the humility appropriate to the Christian servant. If you enter all big and bad and take a prestigious place, you may get kicked downstairs, if 'superior' sorts arrive after you. Christianity is not, after all, about winning at musical chairs. It is servanthood.
Jesus goes on to talk about the importance of doing good to those in need, without expect any reciprocation or reward: invite to your party the poor, crippled, lame and blame. Your reward will follow in the world to come. Judaism has always taught that giving anonymously to those in need, so as to avoid compensation, is the highest form of tzedakah, righteousness There is no quid pro quo in the Kingdom of God where our actions as Christians mirror our personal experience of the unearned and undeserved love of God. We don't busy ourselves in games of balance and survival; rather, we strive to bring in the Kingdom here and now.
In our former lectionary, the Jewish reading for today was from Sirach, beginning with the wonderful line, "Arrogance is hateful to God and to people" and going on to remind us that the truly humble person is satisfied with his lot in life. St. Paul told us that, in whatever state he found himself, he strove to be content. Jesus tells us to strive for the Kingdom and trust God with the rest.
Unfortunately, these messages do not jibe with our greedy, dog-eat-dog, consumerist, imperialist, megacapitalist culture. In the secular world, self-reliance, naked ambition and aggressiveness are the way to go. Take care of Number One. But surely the awful mess we are in should tell us that we are moving farther and farther in the wrong direction, away from the divine values taught and lived out by Jesus.
The lesson: Be humble and satisfied with what you have. Be focussed on serving others -- especially the least, the last, and the lost -- without conditions, or expectations beyond living in God's grace. Show the world what God's way of life looks like. And fly low.
In this context, Jesus counsels people to fly low. Come in to the party with the humility appropriate to the Christian servant. If you enter all big and bad and take a prestigious place, you may get kicked downstairs, if 'superior' sorts arrive after you. Christianity is not, after all, about winning at musical chairs. It is servanthood.
Jesus goes on to talk about the importance of doing good to those in need, without expect any reciprocation or reward: invite to your party the poor, crippled, lame and blame. Your reward will follow in the world to come. Judaism has always taught that giving anonymously to those in need, so as to avoid compensation, is the highest form of tzedakah, righteousness There is no quid pro quo in the Kingdom of God where our actions as Christians mirror our personal experience of the unearned and undeserved love of God. We don't busy ourselves in games of balance and survival; rather, we strive to bring in the Kingdom here and now.
In our former lectionary, the Jewish reading for today was from Sirach, beginning with the wonderful line, "Arrogance is hateful to God and to people" and going on to remind us that the truly humble person is satisfied with his lot in life. St. Paul told us that, in whatever state he found himself, he strove to be content. Jesus tells us to strive for the Kingdom and trust God with the rest.
Unfortunately, these messages do not jibe with our greedy, dog-eat-dog, consumerist, imperialist, megacapitalist culture. In the secular world, self-reliance, naked ambition and aggressiveness are the way to go. Take care of Number One. But surely the awful mess we are in should tell us that we are moving farther and farther in the wrong direction, away from the divine values taught and lived out by Jesus.
The lesson: Be humble and satisfied with what you have. Be focussed on serving others -- especially the least, the last, and the lost -- without conditions, or expectations beyond living in God's grace. Show the world what God's way of life looks like. And fly low.
Sunday, August 21, 2016
Pentecost XIV: Liberation
Luke's gospel was written around the year 90 C.E. or a little later, by a Gentile writer we identify as a physician. Tradition has it that Luke separately interviewed Saint Peter and our Blessed Mother and included their recollections in his gospel which also contains material from Matthew, Mark and the Q Source. 90 was the year when, more or less officially, mainstream Judaism and the Jesus Movement permanently parted ways. So one of the Luke's grand agendae is to show Christianity as the perfect successor to traditional Judaism in a seamless transition, and with moral superiority to contemporary Judaism as then practised.
In today's pericope (Lk 13: 10-17) we encounter Jesus, the observant Jew, in synagogue on shabbat, preaching and then healing a woman who had been "disabled by a spirit" for eighteen years. In this gospel's pre-scientific outlook, every disorder of mind or body, every physical disability and illness, whatever stood in the way of wholeness, was the work of little demons. So, of course, healings are described in terms of shooing away the evil spirits. To that end, Jesus lays on his hands for healing (just another element of his ministry later passed on to the Church,and which we do in the sacrament of unction). The woman is literally "straightened up" by God and restored to abundant life.
No good deed goes unpunished, of course, and the synagogue president objects to the healing on sabbath. This is untoward, for two reasons. First, the response is passive-aggressive. Instead of facing Jesus, the president harangues the crowd. Second, the response is hypocritical because the notion of what constitutes "work" was fluid at that time, and there was general recognition that, on sabbath, God does work, at least as to giving life (people are born), saving life (living beings are rescued), and ending of life (people die). Jesus' lifegiving action in healing the woman is certainly within that parameter and should not have been criticized. This "daughter of Abraham" had been liberated.
Liberation, in fact is what sabbath is all about. On the seventh day, God rested; so each seventh day his People rest from work and all of the day-to-day hassles that beset; even slaves and animals got rest on the sabbath. Every seventh year, the land lay fallow to recuperate. Every seventh cycle of seven years (Jubilee), all debts forgiven, land was redistributed, and all slaves were to be freed. It was only the objections of the Jerusalem Chamber Commerce that caused Jubilee to be dropped. . (On another occasion, when Jesus proposed to revive Jubilee, the local businessmen tried to throw him off a hill!) Some things never change.
From time to time we are all in need of turning to God for healing, for liberation from our demons, from the many false values that keep us bound, that prevent us from becoming the people we can become, people of kindness, compassion, and justice. Let us ask ourselves this week: What in my life now needs healing? What kind of liberation do I need?
In today's pericope (Lk 13: 10-17) we encounter Jesus, the observant Jew, in synagogue on shabbat, preaching and then healing a woman who had been "disabled by a spirit" for eighteen years. In this gospel's pre-scientific outlook, every disorder of mind or body, every physical disability and illness, whatever stood in the way of wholeness, was the work of little demons. So, of course, healings are described in terms of shooing away the evil spirits. To that end, Jesus lays on his hands for healing (just another element of his ministry later passed on to the Church,and which we do in the sacrament of unction). The woman is literally "straightened up" by God and restored to abundant life.
No good deed goes unpunished, of course, and the synagogue president objects to the healing on sabbath. This is untoward, for two reasons. First, the response is passive-aggressive. Instead of facing Jesus, the president harangues the crowd. Second, the response is hypocritical because the notion of what constitutes "work" was fluid at that time, and there was general recognition that, on sabbath, God does work, at least as to giving life (people are born), saving life (living beings are rescued), and ending of life (people die). Jesus' lifegiving action in healing the woman is certainly within that parameter and should not have been criticized. This "daughter of Abraham" had been liberated.
Liberation, in fact is what sabbath is all about. On the seventh day, God rested; so each seventh day his People rest from work and all of the day-to-day hassles that beset; even slaves and animals got rest on the sabbath. Every seventh year, the land lay fallow to recuperate. Every seventh cycle of seven years (Jubilee), all debts forgiven, land was redistributed, and all slaves were to be freed. It was only the objections of the Jerusalem Chamber Commerce that caused Jubilee to be dropped. . (On another occasion, when Jesus proposed to revive Jubilee, the local businessmen tried to throw him off a hill!) Some things never change.
From time to time we are all in need of turning to God for healing, for liberation from our demons, from the many false values that keep us bound, that prevent us from becoming the people we can become, people of kindness, compassion, and justice. Let us ask ourselves this week: What in my life now needs healing? What kind of liberation do I need?
Monday, August 15, 2016
Feast of the Assumption
During the hundred or so years after the earthly ministry of Jesus ended in 30 C.E., the Church that succeeded him kept its precious memories; and various manuscripts began to be written and to circulate. Centuries later, they would become the New Testament when the first Christian Bible appeared in 397 C.E.
Following that initial Christian century, everything changed in 135 C.E. when the Roman Emperor Hadrian levelled the city of Jerusalem, renamed it Aelia Capitolina, and gifted it with a Temple to the god Jupiter. He also closed all Jewish and Christian holy sites and replaced them with pagan shrines. Then, for almost two hundred years, Christianity would be illegal and suffer persecution. But the memories, the stories, the manuscripts continued to be treasured.
Finally, in 315 C.E. the Emperor Constantine converted (sort of) to Christianity, and made the religion legal in the Roman Empire. The ancient holy sites began to be restored and Constantine himself had the Church of the Holy Sepulchre built over the burial place of Jesus. The tomb of the Blessed Mother was also restored and a feast called Memory of Mary or the Dormition ("falling asleep') of our Lady was celebrated. Soon, with the recollection that the disciples had found Mary's tomb empty and concluded she was taken or "assumed" into heaven, the feast came to be called the Assumption. That is the common name even today, though in Episcopal circles it is officially the Feast of the Blessed Virgin Mary, Mother of Our Lord Jesus Christ.
The raison d'etre of the feast was affirmed later at the Council of Chalcedon when the Emperor Marcian asked the bishop of Jerusalem to send Mary's relics to Constantinople, and the bishop replied, "I cannot. She was assumed. There is nothing of her to send."
The Episcopal Church has no problem with the concept. Our official statement on the subject says, "What we can believe is that one who stood in so intimate a relationship with the incarnate Son of God on earth must, of all the human race, have the place of highest honor in the eternal life of God." And thus, as Queen of Heaven, Mary is naturally our supreme heavenly "prayer partner."
Furthermore, her assumption is a vivid reminder of our hope and our destiny, for we are gifted by God through Jesus with eternal life, a life that is unending, unbound by time and space. As we sang in our processional hymn, "When from death to life we've passed, show us your son, our Lord, at last, O, Maria."
Following that initial Christian century, everything changed in 135 C.E. when the Roman Emperor Hadrian levelled the city of Jerusalem, renamed it Aelia Capitolina, and gifted it with a Temple to the god Jupiter. He also closed all Jewish and Christian holy sites and replaced them with pagan shrines. Then, for almost two hundred years, Christianity would be illegal and suffer persecution. But the memories, the stories, the manuscripts continued to be treasured.
Finally, in 315 C.E. the Emperor Constantine converted (sort of) to Christianity, and made the religion legal in the Roman Empire. The ancient holy sites began to be restored and Constantine himself had the Church of the Holy Sepulchre built over the burial place of Jesus. The tomb of the Blessed Mother was also restored and a feast called Memory of Mary or the Dormition ("falling asleep') of our Lady was celebrated. Soon, with the recollection that the disciples had found Mary's tomb empty and concluded she was taken or "assumed" into heaven, the feast came to be called the Assumption. That is the common name even today, though in Episcopal circles it is officially the Feast of the Blessed Virgin Mary, Mother of Our Lord Jesus Christ.
The raison d'etre of the feast was affirmed later at the Council of Chalcedon when the Emperor Marcian asked the bishop of Jerusalem to send Mary's relics to Constantinople, and the bishop replied, "I cannot. She was assumed. There is nothing of her to send."
The Episcopal Church has no problem with the concept. Our official statement on the subject says, "What we can believe is that one who stood in so intimate a relationship with the incarnate Son of God on earth must, of all the human race, have the place of highest honor in the eternal life of God." And thus, as Queen of Heaven, Mary is naturally our supreme heavenly "prayer partner."
Furthermore, her assumption is a vivid reminder of our hope and our destiny, for we are gifted by God through Jesus with eternal life, a life that is unending, unbound by time and space. As we sang in our processional hymn, "When from death to life we've passed, show us your son, our Lord, at last, O, Maria."
Thursday, August 11, 2016
Let's Get Real
One of the great features of protestant Christianity in modern America is that there are more than thirty thousand denominations, ensuring that no matter what you think or believe, or what you want to do, you can easily locate a church that agrees with you. You can find a church that mirrors your personal prejudices, political views, and cultural biases. In fact a church may be known as "non-denominational," meaning that it teaches whatever the pastor thinks that week. When pastor has a new view of something, the church splits or folds. Finding your own customized church means that you don't grow, you aren't challenged to learn and you have an opportunity to be entertained in a worship 'experience' with technological razzle-dazzle that has no real impact on your life. Just make sure you pay those tithes! In that way you can include religion on your resume and congratulate yourself that you have "fire insurance." Only in our consumerist system is such a con possible.
Now, for a moment, let's imagine that a new, rather intransigent, cult appears on the horizon and evangelizes without thought for these marketing dynamics. Suppose, further, that its odd list of membership requirements include, among others, committing to the following bizarre notions:
It's ok to marry, but not to divorce.
You can't pray in a public place.
You can't take a public oath.
If you loan out something, you can't demand it back.
All your charitable donations must be anonymous.
You cannot accumulate any personal wealth.
You can't retaliate if you are attacked.
You can't go to church if you are nursing a grudge.
All of these strange policies are, in fact, teachings of Jesus in the Gospel of Matthew. And let us remember that Jesus said that you cannot claim to love him or be his follower unless you do what he says to do! A perusal of this partial list of Jesus' commandments reminds me of just how far our contemporary expressions of religion have majored in Paul and Americana and got away from the teachings of our Lord. In so doing, they have made Jesus their members' mascot instead of their saviour. And a mascot cannot save.
Now, for a moment, let's imagine that a new, rather intransigent, cult appears on the horizon and evangelizes without thought for these marketing dynamics. Suppose, further, that its odd list of membership requirements include, among others, committing to the following bizarre notions:
It's ok to marry, but not to divorce.
You can't pray in a public place.
You can't take a public oath.
If you loan out something, you can't demand it back.
All your charitable donations must be anonymous.
You cannot accumulate any personal wealth.
You can't retaliate if you are attacked.
You can't go to church if you are nursing a grudge.
All of these strange policies are, in fact, teachings of Jesus in the Gospel of Matthew. And let us remember that Jesus said that you cannot claim to love him or be his follower unless you do what he says to do! A perusal of this partial list of Jesus' commandments reminds me of just how far our contemporary expressions of religion have majored in Paul and Americana and got away from the teachings of our Lord. In so doing, they have made Jesus their members' mascot instead of their saviour. And a mascot cannot save.
Sunday, August 7, 2016
Pentecost XII: Whom do you trust?
In our gospel (Lk 12: 32-40) Jesus says, "Do not live in fear, little flock, my Father is delighted to give you the Kingdom. Sell your possessions and give to those in need....and you will have treasure in heaven..." Jesus is inviting us to salvation, which is right relationship with God which begins in present and continues forever. In right relation, we will not get caught unprepared for whatever life throws at us. As the reading says, our lamps will always be lit!
The fundamental question is "Whom do you trust?" Do we trust in God or in ourselves -- our own abilities to grow and accumulate wealth, power and influence? Where is our allegiance, and in life what legacy will we leave behind?
In 1908, President Theodore Roosevelt vehemently opposed Congress's plan to put "In God We Trust" on our money and currency. He considered it to be trivializing the Divine, bordering on the sacrilegious. And, no doubt, he realized the statement isn't true. It still isn't. From what I see, we Americans trust in our weapons, military aggression and imperialism, and in the accumulation of wealth and pursuit of pleasure. All things which Jesus despised.
Ramses II, believed to be the Pharaoh in office when the Hebrews escaped Egypt, was a widely- known warrior-king and delighted in statuary and monuments to himself. He may be the ruler who erected a colossal statue of himself in Egypt with an inscription challenging all other mighty leaders to surpass the greatness of even one of his works. The base of the statue has never been found, but the torso and head were discovered and delivered to the British Museum in 1816 When the exhibit opened, it was soon visited by poets Horace Smith and Percy Bysshe Shelley who both wrote poems about the statue, poems published in the same issue of the same English magazine in 1818. It was Shelley's Ozymandias that became a hit and well captures the irony of the narcissistic artwork now broken and dispersed. What kind of a legacy is that?
When we lived in the Midwest, there was a then-famous businessman who liked to erect cutting- edge structures as monuments to himself, while doing nothing for communities or charities. He erected three similar hotels in various locations, including one near where we resided. Later when we returned to that part of the country, we found the hotel gone, vanished! As it turned out, all three of his 'monuments' collapsed from bad engineering after about thirty years of use. Now what kind of legacy does this deceased businessman have?
When we put our resources at the disposal of Kingdom values, when we seek to do good for those in need, we are accumulating "treasure in heaven" and leaving a legacy which we can only acquire by giving it away. Whom do we trust?, that is the question. Ourselves and our temporal life, or God who calls us to build a world of peace, justice, equality and plenty here on earth?
The fundamental question is "Whom do you trust?" Do we trust in God or in ourselves -- our own abilities to grow and accumulate wealth, power and influence? Where is our allegiance, and in life what legacy will we leave behind?
In 1908, President Theodore Roosevelt vehemently opposed Congress's plan to put "In God We Trust" on our money and currency. He considered it to be trivializing the Divine, bordering on the sacrilegious. And, no doubt, he realized the statement isn't true. It still isn't. From what I see, we Americans trust in our weapons, military aggression and imperialism, and in the accumulation of wealth and pursuit of pleasure. All things which Jesus despised.
Ramses II, believed to be the Pharaoh in office when the Hebrews escaped Egypt, was a widely- known warrior-king and delighted in statuary and monuments to himself. He may be the ruler who erected a colossal statue of himself in Egypt with an inscription challenging all other mighty leaders to surpass the greatness of even one of his works. The base of the statue has never been found, but the torso and head were discovered and delivered to the British Museum in 1816 When the exhibit opened, it was soon visited by poets Horace Smith and Percy Bysshe Shelley who both wrote poems about the statue, poems published in the same issue of the same English magazine in 1818. It was Shelley's Ozymandias that became a hit and well captures the irony of the narcissistic artwork now broken and dispersed. What kind of a legacy is that?
When we lived in the Midwest, there was a then-famous businessman who liked to erect cutting- edge structures as monuments to himself, while doing nothing for communities or charities. He erected three similar hotels in various locations, including one near where we resided. Later when we returned to that part of the country, we found the hotel gone, vanished! As it turned out, all three of his 'monuments' collapsed from bad engineering after about thirty years of use. Now what kind of legacy does this deceased businessman have?
When we put our resources at the disposal of Kingdom values, when we seek to do good for those in need, we are accumulating "treasure in heaven" and leaving a legacy which we can only acquire by giving it away. Whom do we trust?, that is the question. Ourselves and our temporal life, or God who calls us to build a world of peace, justice, equality and plenty here on earth?
Tuesday, August 2, 2016
Saint Samuel Ferguson
No institution has been more pervasive or pernicious than slavery. Granted, the practice was not known to every ancient culture: for example, the early Basques knew nothing of it and their language had to borrow from the Latin to have a word for 'slave.' Yet the great Roman and Greek Empires were built on slavery, and although it provides cheap labour, it also creates some social problems.
For example, in the early US there were slaves who had been manumitted by their masters. What does a society do when its economics are built on the notion that Africans are inferior, even sub- human, but then there are free Africans move around in the midst of their "betters." In 1824, the American Colonization Society was formed in an attempt to export free Blacks back To Africa. President James Madison arranged government funding of the project, which was continued with enthusiasm by his successor James Monroe. The result was the Republic of Liberia founded in 1847, with its capital Monrovia, named for President Monroe. Some free slaves chose to remain in North America; others answered the call to the adventure.
One such family were the Fergusons who repatriated in 1848 with their six-year-old Samuel who attended mission schools sponsored by our Episcopal Church. Samuel was ordained a deacon in 1865 and a priest two years later. Then in 1885 he was ordained the first American-born Black to become the Bishop of Liberia. He is one of our newly-minted Saints of the Episcopal Calendar.
Bishop Ferguson founded Cuttington University which continues to serve the needs of Liberians. Ferguson believed that a strong spiritual and educational foundation is needed to transform a society. In that way he honoured one of the most fundamental traits of Anglicanism which is to stress both the heart and the head in Christian life. The Episcopal Church continues to have the most highly educated membership of all Christian affiliations in America. We prize education, thus we are not afraid of science and remain open to new information and truths. We have the courage to course-correct when we realize that we have been wrong. Open to the Spirit, we lead from strength.
For example, in the early US there were slaves who had been manumitted by their masters. What does a society do when its economics are built on the notion that Africans are inferior, even sub- human, but then there are free Africans move around in the midst of their "betters." In 1824, the American Colonization Society was formed in an attempt to export free Blacks back To Africa. President James Madison arranged government funding of the project, which was continued with enthusiasm by his successor James Monroe. The result was the Republic of Liberia founded in 1847, with its capital Monrovia, named for President Monroe. Some free slaves chose to remain in North America; others answered the call to the adventure.
One such family were the Fergusons who repatriated in 1848 with their six-year-old Samuel who attended mission schools sponsored by our Episcopal Church. Samuel was ordained a deacon in 1865 and a priest two years later. Then in 1885 he was ordained the first American-born Black to become the Bishop of Liberia. He is one of our newly-minted Saints of the Episcopal Calendar.
Bishop Ferguson founded Cuttington University which continues to serve the needs of Liberians. Ferguson believed that a strong spiritual and educational foundation is needed to transform a society. In that way he honoured one of the most fundamental traits of Anglicanism which is to stress both the heart and the head in Christian life. The Episcopal Church continues to have the most highly educated membership of all Christian affiliations in America. We prize education, thus we are not afraid of science and remain open to new information and truths. We have the courage to course-correct when we realize that we have been wrong. Open to the Spirit, we lead from strength.
Sunday, July 31, 2016
Pentecost XI: The Problem of Attachment
Somewhere in the immense crowd, a man is able to garner Jesus' attention. (Lk 12: 13-21) He wants Jesus to arbitrate a division of property between himself and his brother. Such arbitration of disputes by a rabbi was not unusual. However, Jesus recognizes this request as motivated by greed, and not a desire for justice. For that reason he refuses and uses the encounter as a parabolic teaching moment. Jesus speaks of a rich businessman who, without thought for God or neighbour, frets over growing possessions and decides to tear down his old buildings and erect newer, larger ones to hold his stuff. God speaks to the rich fellow. He calls the man a "fool" (the same word Jesus uses of Pharisees who are motivated by greed, and neglect justice and the love of God.) God informs him that he will die that night, and all his plans be for naught. So it goes, Jesus says, with wealthy folks who do not put their assets towards God's work.
In numerous texts, from Dives and Lazarus, to the Rich Young Ruler, to the Eye of a Needle, our Lord has emphasized that wealth is the single greatest hazard to a person's spiritual health. As the author of First Timothy tells us,"the love of money is the root of all kinds of evil." (6:10) In other words, the problem is whether and how one's wealth is distributed and the character deficiency is attachment.
How can anyone misunderstand Jesus' view of greed? And, yet, in our society many prominent religious leaders are turning tricks for the wealthiest, and building up enormous treasures on earth for themselves. Many mega-churches now appear to be little more than tax-free cover operations for transferring donations from the pockets of parishioners to the pockets of their pastors. Jesus must surely be weeping.
Attachment leads to other spiritual disorders. First, we may see that it causes us to forget that everything we possess is from God. We bring nothing into the world, take nothing out, and we do nothing except by blessings we have received. There are no self-made men: we create nothing. Our natural God-given talents allow us to succeed. There is nothing wrong with "reverent" entrepreneurship.
Second, attachment leads us to a lack of trust in Providence. The reality is that if we are lavishly, unconditionally generous, we can trust God to take care of us. Years ago we were challenged to make sacrificial gifts to charity every month, and then trust God with the rest of the budget. That has never failed us. My charitable giving now exceeds the ten-percent biblical tithe; and we have always been truly blessed in that. One cannot outdo God in generosity; and trusting in God's Providence makes us better stewards -- better managers of resources -- which include time and talent, as well as wealth.
Third, attachment leads us to self-justify, to imagine that everyone starts on a level playing-field, that our moral superiority entitles us to a disproportionate amount of the world's goods. We are attracted to the nonsensical and popular "prosperity theology" of today, which Jesus would never recognize. And, on a global scale, tens of thousands die daily from preventable causes, because we have the means, but not the will, to provide for the basic needs of humanity.
Fourth, attachment causes us to lose our sense of priorities. When God is said to demand "no other gods in my presence," we can take that to the bank. The Deity we worship demands to be first in our lives. If wealth accumulation -- and the security and lifestyle it brings -- is more important to us than anything else, then it is our god, and the God of Israel is not. In all things, let us turn away from the idolatry of false values to worship the Living God who wants to be our number one..
In numerous texts, from Dives and Lazarus, to the Rich Young Ruler, to the Eye of a Needle, our Lord has emphasized that wealth is the single greatest hazard to a person's spiritual health. As the author of First Timothy tells us,"the love of money is the root of all kinds of evil." (6:10) In other words, the problem is whether and how one's wealth is distributed and the character deficiency is attachment.
How can anyone misunderstand Jesus' view of greed? And, yet, in our society many prominent religious leaders are turning tricks for the wealthiest, and building up enormous treasures on earth for themselves. Many mega-churches now appear to be little more than tax-free cover operations for transferring donations from the pockets of parishioners to the pockets of their pastors. Jesus must surely be weeping.
Attachment leads to other spiritual disorders. First, we may see that it causes us to forget that everything we possess is from God. We bring nothing into the world, take nothing out, and we do nothing except by blessings we have received. There are no self-made men: we create nothing. Our natural God-given talents allow us to succeed. There is nothing wrong with "reverent" entrepreneurship.
Second, attachment leads us to a lack of trust in Providence. The reality is that if we are lavishly, unconditionally generous, we can trust God to take care of us. Years ago we were challenged to make sacrificial gifts to charity every month, and then trust God with the rest of the budget. That has never failed us. My charitable giving now exceeds the ten-percent biblical tithe; and we have always been truly blessed in that. One cannot outdo God in generosity; and trusting in God's Providence makes us better stewards -- better managers of resources -- which include time and talent, as well as wealth.
Third, attachment leads us to self-justify, to imagine that everyone starts on a level playing-field, that our moral superiority entitles us to a disproportionate amount of the world's goods. We are attracted to the nonsensical and popular "prosperity theology" of today, which Jesus would never recognize. And, on a global scale, tens of thousands die daily from preventable causes, because we have the means, but not the will, to provide for the basic needs of humanity.
Fourth, attachment causes us to lose our sense of priorities. When God is said to demand "no other gods in my presence," we can take that to the bank. The Deity we worship demands to be first in our lives. If wealth accumulation -- and the security and lifestyle it brings -- is more important to us than anything else, then it is our god, and the God of Israel is not. In all things, let us turn away from the idolatry of false values to worship the Living God who wants to be our number one..
Sunday, July 24, 2016
Pentecost X: Jesus on Prayer
Like any good rabbi, Jesus liked to draw on the rich wisdom of his Tradition. The "Summary of the Law" which he taught is a quotation from Hillel. The Our Father (called by protestant's "The Lord's Prayer") is a wonderful Jewish work as well. Every Jewish male in the first century was obliged to recite three times per day the Amidah prayer. Jesus, who had just been talking about limiting one's words in prayer, abridged the key elements of that prayer to make the succinct oration we know today as the Our Father.
The version in today's gospel (Lk 11: 1-13) contains portions of the full prayer which can be found in Matthew. Important key portions. Let's take a look.
Father - The first words the Jewish child would learn are "imma" and "abba," mama and papa. The latter is never used as a title for God anywhere in Hebrew Scripture or worship resources. To call God, in effect, "Daddy" is simply too intimate a form of address to a transcendent deity. But, in the experience of Jesus, we do come into intimate relation with God in a new way.
Hallowed be your name - The verb is passive . God sanctifies his own name by blessing his People.
Your Kingdom come - From childhood the Jewish child knew the kaddish {"holy") prayer which is about the coming reign of God on earth as in heaven, final victory. Yet, we reflect God's blessing of us by being a blessing to others through smaller daily victories of love, justice and peacemaking, as agents of the redemption of the world.
Give us each day our daily bread - We ask for what we need for the coming day. Not what we want. Not everything we can steal or hoard away. Years ago some nun friends of mine gave away bumper stickers which said, "Live simply that others may simply live." This line is countercultural. And when we pray for what we need, we may find that what we really need is quite different from what we have imagined. God is a God of blessing to those open to his guidance and blessing.
And forgive us our sins, for we ourselves forgive everyone indebted to us - This is the ancient Jewish teaching that we may not approach God for forgiveness until we have straightened out relationships with other people. We cannot withhold forgiveness from others and be ourselves forgiven. Each year on Yom Kippur (Day of Atonement) no Jew is welcome to come to Temple in the evening to ask for God's forgiveness and blessing for the coming year who has not first made a sincere effort to forgive and ask forgiveness of others.
And do not bring us to the time of trial - The operative expression is "hard testing." Life is hard enough, so we ask to be given a break even as we hope for the grace to persevere in life's trials. For, as Jesus reminds us, it is the only the one who perseveres to the end who will find salvation-- that is, right relationship with God. (Mt 24: 13)
From this wonderful, abridged Amidah we see our way clearly. In intimate relation with the Father, we seek to be a blessing in the world as kingdom-builders and therein are ourselves blessed. And as we proceed we seek only what we truly need and seek to be in straight relation with others, knowing that our relationship with God depends on it, and finally we persevere to the end in God's true life.
The version in today's gospel (Lk 11: 1-13) contains portions of the full prayer which can be found in Matthew. Important key portions. Let's take a look.
Father - The first words the Jewish child would learn are "imma" and "abba," mama and papa. The latter is never used as a title for God anywhere in Hebrew Scripture or worship resources. To call God, in effect, "Daddy" is simply too intimate a form of address to a transcendent deity. But, in the experience of Jesus, we do come into intimate relation with God in a new way.
Hallowed be your name - The verb is passive . God sanctifies his own name by blessing his People.
Your Kingdom come - From childhood the Jewish child knew the kaddish {"holy") prayer which is about the coming reign of God on earth as in heaven, final victory. Yet, we reflect God's blessing of us by being a blessing to others through smaller daily victories of love, justice and peacemaking, as agents of the redemption of the world.
Give us each day our daily bread - We ask for what we need for the coming day. Not what we want. Not everything we can steal or hoard away. Years ago some nun friends of mine gave away bumper stickers which said, "Live simply that others may simply live." This line is countercultural. And when we pray for what we need, we may find that what we really need is quite different from what we have imagined. God is a God of blessing to those open to his guidance and blessing.
And forgive us our sins, for we ourselves forgive everyone indebted to us - This is the ancient Jewish teaching that we may not approach God for forgiveness until we have straightened out relationships with other people. We cannot withhold forgiveness from others and be ourselves forgiven. Each year on Yom Kippur (Day of Atonement) no Jew is welcome to come to Temple in the evening to ask for God's forgiveness and blessing for the coming year who has not first made a sincere effort to forgive and ask forgiveness of others.
And do not bring us to the time of trial - The operative expression is "hard testing." Life is hard enough, so we ask to be given a break even as we hope for the grace to persevere in life's trials. For, as Jesus reminds us, it is the only the one who perseveres to the end who will find salvation-- that is, right relationship with God. (Mt 24: 13)
From this wonderful, abridged Amidah we see our way clearly. In intimate relation with the Father, we seek to be a blessing in the world as kingdom-builders and therein are ourselves blessed. And as we proceed we seek only what we truly need and seek to be in straight relation with others, knowing that our relationship with God depends on it, and finally we persevere to the end in God's true life.
Sunday, July 17, 2016
Pentecost IX: Two Lessons
Jesus loved those people in the strange household in Bethany. They were sisters Mary and Martha, who lived with their brother Lazarus. Today's pericope (Lk 10: 28-32) follows Jesus' parable of the Good Samaritan. Jesus shifts now from emphasis on "works" (building the Kingdom of God on earth) to emphasis on "faith" (radical trust in God.) Mary is listening to Jesus. Martha is following all the protocols for hospitality, a central core value in that society, and wants Jesus to force Mary back into the kitchen. Jesus refuses. Mary, he says, has chosen the better part.
Like Martha, how often we become worried and distracted by all that we have to do, caught up in worldly cares and responsibilities, forgetting to nourish our spiritual side. We are nourished through our relationship with the Divine, and "conversation" is necessary to maintain relationship. That will take different forms for different people: some are into serious meditation, listening for God's word; others like the Rosary so as to pray to God with Mary as prayer partner, still others engage writings, sacred and otherwise, to spark insights. There are numerous examples of clergy and religious who become burnt out, because they lose grounding by neglecting matters of faith in favour of pure service. That can happen to anyone. First lesson: nourish your Spirit, balance faith and works.
Martha appears in two more vignettes in Scripture: one where she believes Jesus can raise her brother and he does, the other where John adapts the woman-anointing-Jesus'-feet story to identify that character with Martha. Clearly the message is: She "got it," and so must we as disciples.
But what about the rest of the story? In the so-called Golden Legend, our trio are converted from Judaism (remember Jesus was a Jew) to Christianity by Saint Maximian. As newly-minted Catholic Christians, the three go to France. There Mary becomes contemplative, Lazarus becomes the Bishop of Marseilles, and Martha becomes ascetic while continuing to model spiritually-centred servant leadership. The kingpin story speaks of a dragon terrorizing the wood between Avignon and Arles. Martha comes with a crucifix and holy water. With the water she puts out the dragon's flames, and the cross takes all of the spirit out of the malevolent creature, so he is weak and easily slain. This story prompts our second lesson: Ask yourself what you are doing to slay the dragons of ignorance and fear, the dragons of poverty and inequality, the dragons of injustice and oppression.
Like Martha, how often we become worried and distracted by all that we have to do, caught up in worldly cares and responsibilities, forgetting to nourish our spiritual side. We are nourished through our relationship with the Divine, and "conversation" is necessary to maintain relationship. That will take different forms for different people: some are into serious meditation, listening for God's word; others like the Rosary so as to pray to God with Mary as prayer partner, still others engage writings, sacred and otherwise, to spark insights. There are numerous examples of clergy and religious who become burnt out, because they lose grounding by neglecting matters of faith in favour of pure service. That can happen to anyone. First lesson: nourish your Spirit, balance faith and works.
Martha appears in two more vignettes in Scripture: one where she believes Jesus can raise her brother and he does, the other where John adapts the woman-anointing-Jesus'-feet story to identify that character with Martha. Clearly the message is: She "got it," and so must we as disciples.
But what about the rest of the story? In the so-called Golden Legend, our trio are converted from Judaism (remember Jesus was a Jew) to Christianity by Saint Maximian. As newly-minted Catholic Christians, the three go to France. There Mary becomes contemplative, Lazarus becomes the Bishop of Marseilles, and Martha becomes ascetic while continuing to model spiritually-centred servant leadership. The kingpin story speaks of a dragon terrorizing the wood between Avignon and Arles. Martha comes with a crucifix and holy water. With the water she puts out the dragon's flames, and the cross takes all of the spirit out of the malevolent creature, so he is weak and easily slain. This story prompts our second lesson: Ask yourself what you are doing to slay the dragons of ignorance and fear, the dragons of poverty and inequality, the dragons of injustice and oppression.
Sunday, July 10, 2016
Pentecost VIII: Amos or Amaziah?
Today's assigned readings feature several moving passages of Scripture, especially Amos 7:7-17 and Luke 10:25-37. The latter is the story of the Good Samaritan in which we learn that the Christ Figure --, the one doing God's work in the world --, is of the 'wrong' race, class, culture and religion. It is a reminder that what matters to God is the doing, the building up of God's Reign on earth.
In the first reading, we find Amos having a vision -- not some complicated technicolour spectacle as customarily seen in apocalyptic writings and other theophanies, but rather a simple image. He sees a plumb line (that's a guess; actually no one knows what that Hebrew word means) but the message is clear. God will no longer accept the Israelites' worship because of their economic injustice, especially towards the working poor in the agricultural sector.
Israelites have been worshipping at the King's central sanctuary called Beth-el, "Daughter of God." Amos lives in Judaea south of Israel but has travelled to Bethel to deliver God's message that Israel is in moral failure and will collapse. Amaziah is the chief priest at the shrine, no doubt a pragmatic and loyal follower of his government and its cult and friend to the business community. No doubt he sees free-market capitalism as just the way it has to be, and the oppression of the poor as a necessary but unimportant component of the system. God says no to that analysis. So says Amos.
In response to God's word, Amaziah's defensive posture is not surprising. He accuses Amos of being a professional prophet for hire and motivated by greed for money. None of that is true. And he bans Amos from the shrine, telling him to go back where he belongs.
The stunningly simple question for each of us is: Am I Amos or Amaziah? Do I, as best I can, stand up for those our system has left behind or do I excuse or simply ignore injustice? And do remember today's Gospel teaches us that our neighbour can be anyone in any place whom we might help. This week's news included a report on the Constellation Brands factory in Zaragosa, Mexico. This plant makes for U.S. consumption Pacifico, Modelo, and Corona beers. They have so drained the aquifer that there is virtually no tap water for the inhabitants of Zaragosa to use for drinking, cooking, or hygiene. Not to worry, just use beer instead! That reminds me of an incident in Colombia many years ago when a beverage manufacturer did the same thing to the water supply, telling locals there to give their kids soda instead of water. And when an attempt was made to organize the plant, the manager hired a death squad to execute the leaders. These are just a couple of examples of the kind of Amaziah-type thinking that we can work to overcome, or else take our chances with the ultimate consequences.
I personally support Resist, a charity which does nothing but provide small grants of a few thousand dollars to numerous grassroots organizations trying to help the poor and oppressed to take charge of their lives. That is how I try to be a part of the solution. Intervene when and as you can, if you want to be Amos, not Amaziah.
In the first reading, we find Amos having a vision -- not some complicated technicolour spectacle as customarily seen in apocalyptic writings and other theophanies, but rather a simple image. He sees a plumb line (that's a guess; actually no one knows what that Hebrew word means) but the message is clear. God will no longer accept the Israelites' worship because of their economic injustice, especially towards the working poor in the agricultural sector.
Israelites have been worshipping at the King's central sanctuary called Beth-el, "Daughter of God." Amos lives in Judaea south of Israel but has travelled to Bethel to deliver God's message that Israel is in moral failure and will collapse. Amaziah is the chief priest at the shrine, no doubt a pragmatic and loyal follower of his government and its cult and friend to the business community. No doubt he sees free-market capitalism as just the way it has to be, and the oppression of the poor as a necessary but unimportant component of the system. God says no to that analysis. So says Amos.
In response to God's word, Amaziah's defensive posture is not surprising. He accuses Amos of being a professional prophet for hire and motivated by greed for money. None of that is true. And he bans Amos from the shrine, telling him to go back where he belongs.
The stunningly simple question for each of us is: Am I Amos or Amaziah? Do I, as best I can, stand up for those our system has left behind or do I excuse or simply ignore injustice? And do remember today's Gospel teaches us that our neighbour can be anyone in any place whom we might help. This week's news included a report on the Constellation Brands factory in Zaragosa, Mexico. This plant makes for U.S. consumption Pacifico, Modelo, and Corona beers. They have so drained the aquifer that there is virtually no tap water for the inhabitants of Zaragosa to use for drinking, cooking, or hygiene. Not to worry, just use beer instead! That reminds me of an incident in Colombia many years ago when a beverage manufacturer did the same thing to the water supply, telling locals there to give their kids soda instead of water. And when an attempt was made to organize the plant, the manager hired a death squad to execute the leaders. These are just a couple of examples of the kind of Amaziah-type thinking that we can work to overcome, or else take our chances with the ultimate consequences.
I personally support Resist, a charity which does nothing but provide small grants of a few thousand dollars to numerous grassroots organizations trying to help the poor and oppressed to take charge of their lives. That is how I try to be a part of the solution. Intervene when and as you can, if you want to be Amos, not Amaziah.
Sunday, July 3, 2016
Pentecost VII: On the Road
In the tenth chapter of Luke, Jesus is described as sending out seventy emissaries (seventy-two in some manuscripts). Either number is fine, both were important in Judaism. I prefer seventy, because the Jewish scripture describes Moses also sending out seventy, and it would make sense that the Mosaic tradition be the source of that detail in this vignette. Jesus sends out these seventy like lambs being sent into the midst of wolves, he says, and with orders to travel light -- no luggage, no sandals -- and not to greet people, but rather to stay focussed on the mission of being a blessing and not a curse. They are to depend on the generosity of those whom they evangelize. They will proclaim the nearness of the Kingdom and shake off the dust of communities that will not listen. [One of my ancestors lived in Bath, North Carolina, at the same time the retired pirate Blackbeard resided there. On several occasions the early Methodist leader and famed orator George Whitefield preached there without desired effect. Following his final visit, he cursed the town, literally dusted off his feet, and departed, never to return.]
The seventy return, declaring that they have been successful, and Jesus tells them that he has had a vision of Satan falling from heaven, but that they should not fancy "success" against the Dark Side but, rather, right relationship with God.
What might this pericope have to say to us in this age? First, an abundant harvest is promised, but it is clear that we will not bring in the Kingdom of God. God will do that in God's good time. But God will not bring in the Kingdom around us, either. We are in partnership, The effort of the seventy portends the downfall of "Satan" and inauguration of the new age when God's will is done on earth as it is in heaven. Are you and I doing our part of build the Kingdom of God on earth. Do we need to be "raptured" into the world to make a difference?
Second, these envoys are to travel light. I believe that is a good reminder that we may use our possessions but must never be owned by them. Once, at lunch with a nun long before I went to seminary but after I became a lay leader, she castigated me for having bought a Lincoln Mark III automobile. I paused and said that I could appreciate the beauty of the design, the car's wonderful engineering, and the pleasant experience of using it, but that if it mattered a whit whether I lost it, I would get rid of it tomorrow. She seemed to think that a good response. Attachment is the issue. Nothing must be imprescendible for us. That reminds me of Saint Francis who, after conversion, gave away all his goods and appeared nude before his bishop, to be assigned! His Grace kindly provided Francis with a staff and cloak, and the rest is history.
Third, we can see that our reward will be salvation, which is right relationship with God, now and always. Our eternal life in God grows as we do the Gospel and diminshes when we don't. Let us stay in the right direction, the direction that leads to Life
The seventy return, declaring that they have been successful, and Jesus tells them that he has had a vision of Satan falling from heaven, but that they should not fancy "success" against the Dark Side but, rather, right relationship with God.
What might this pericope have to say to us in this age? First, an abundant harvest is promised, but it is clear that we will not bring in the Kingdom of God. God will do that in God's good time. But God will not bring in the Kingdom around us, either. We are in partnership, The effort of the seventy portends the downfall of "Satan" and inauguration of the new age when God's will is done on earth as it is in heaven. Are you and I doing our part of build the Kingdom of God on earth. Do we need to be "raptured" into the world to make a difference?
Second, these envoys are to travel light. I believe that is a good reminder that we may use our possessions but must never be owned by them. Once, at lunch with a nun long before I went to seminary but after I became a lay leader, she castigated me for having bought a Lincoln Mark III automobile. I paused and said that I could appreciate the beauty of the design, the car's wonderful engineering, and the pleasant experience of using it, but that if it mattered a whit whether I lost it, I would get rid of it tomorrow. She seemed to think that a good response. Attachment is the issue. Nothing must be imprescendible for us. That reminds me of Saint Francis who, after conversion, gave away all his goods and appeared nude before his bishop, to be assigned! His Grace kindly provided Francis with a staff and cloak, and the rest is history.
Third, we can see that our reward will be salvation, which is right relationship with God, now and always. Our eternal life in God grows as we do the Gospel and diminshes when we don't. Let us stay in the right direction, the direction that leads to Life
Monday, June 27, 2016
Pentecost VI: Jesus in Samaria
In Luke 9: 51-62, we see that Jesus has concluded the main body of his ministry and has now turned towards Jerusalem and his future destiny. He chooses deliberately to travel through Samaria, which is a radical breaking-down of barriers, for mainstream Jews and Samaritans are bitter enemies, each considering the other to be heretical. First, they do not agree on Scripture. Samaritans accept only the first five books of what we call the Old Testament, whereas Jews accept all of the books in their current canon and the authority of "oral Torah" or commentary. Second, Samaritans believe that God's sacramental presence is in the Temple on Mount Gerazim in Samaria, whereas Jews believe Jerusalem is the cultic centre of the faith. One year Samaritan terrorists went to Gerizim and burnt down the Temple there and the next Passover a delegation from Samaria strew bones of dead humans in the Temple render it impure for worship. Looking back at the Exile to Babylon, Jews saw their deportation as a sign of God's chastisement of those God loved; Samaritans saw it as a sign of God's disfavour, for they were not exiled.
When Jesus' band seek hospitality in Samaria, they are turned away. Well, of course, for a believer in Samaritan culture would not abet a pilgrimage to Jerusalem which they considered to be counter to God's will. The disciples want to burn the place down. Jesus says, no don't retaliate. Much later, the "heretical" milieu of Samaria will prove a fertile field for Christanity. Jesus evangelizes a Samaritan woman who becomes an evangelist to her people, and much later on, the Jerusalem Church will send Peter and John to Samaria to confirm converts who have only been baptised and thereby to convey the Holy Spirit to these new believers.
What messages might we pick up from this story. First, avoid judgementalism towards those whose worship and traditions are different from our own. Second, go outside your comfort zone and find relationship with those beyond your usual circles. Broaden your horizons. Third, be proactive in serving all people.
The latter vignette in our reading initially seems unreasonable, but I believe the core message is that building the Kingdom of God on earth is of surpassing importance. Jesus' work is not to be tackled at our convenience, or when we squeeze God in, or when we have nothing better to do. As Christians, the Kingdom mission is now and always primary in our lives, in our deployment of time, talent and wealth..
I
When Jesus' band seek hospitality in Samaria, they are turned away. Well, of course, for a believer in Samaritan culture would not abet a pilgrimage to Jerusalem which they considered to be counter to God's will. The disciples want to burn the place down. Jesus says, no don't retaliate. Much later, the "heretical" milieu of Samaria will prove a fertile field for Christanity. Jesus evangelizes a Samaritan woman who becomes an evangelist to her people, and much later on, the Jerusalem Church will send Peter and John to Samaria to confirm converts who have only been baptised and thereby to convey the Holy Spirit to these new believers.
What messages might we pick up from this story. First, avoid judgementalism towards those whose worship and traditions are different from our own. Second, go outside your comfort zone and find relationship with those beyond your usual circles. Broaden your horizons. Third, be proactive in serving all people.
The latter vignette in our reading initially seems unreasonable, but I believe the core message is that building the Kingdom of God on earth is of surpassing importance. Jesus' work is not to be tackled at our convenience, or when we squeeze God in, or when we have nothing better to do. As Christians, the Kingdom mission is now and always primary in our lives, in our deployment of time, talent and wealth..
I
Sunday, June 19, 2016
Pentecost V: Jesus cares and cures
In two of today's texts [I Kings 19: 1-15a; Luke 8: 26-39],we learn about changing direction. Elijah is having a terrible time in his life: the land is evil, the king is evil, prophets are dead, and the Queen wants him executed. For answers, he goes to Horeb (i.e. Sinai), no doubt looking for theophanies of old, like earthquake, wind and fire; instead there is the sound of sheer silence. Instead of fixing his problems magically, God communicates through a sheer silence that Elijah is to change direction. In his new assignment he will anoint healthy kings and a new prophetic successor, He himslef will find that he is the answer to his problems!
Jesus involuntarily also changes direction. He and his bind are out on the sea when a storm drives them to Gerasa on the opposite side of the lake from Galilee. Boy, has he landed in the wrong place! Gerasa is home to a Roman garrison of soldiers called a "legion;" it is a centre for the cult of Roman and Greek sacrifices, and a symbol of Roman imperial military power. Logically, it is also the hub of swine production, as pork is a main staple of the Gentile diet. Watch for serious symbolism as the tale unfolds.
The first person Jesus encounters is a madman who lives rough in a cemetery, apparently suffers from epilepsy and mental illness, and runs rounds naked. Jesus lures him out of the tombs and cures him. As the ancients thought all disease and defect were caused by tiny demons, the story is cast in terms of throwing out demons. These perfidious parasites happen to be named "Legion!" Jesus sends "the Legion" into a herd of swine who commit suicide by jumping into the sea. And remember that Jews thought demons lived in the wilderness and could not survive in water. (In some churches the nearest door to the font is left open during baptism so the demons can escape easily.) Now our protagonist is sane and and dressed. Mission accomplished. But are the locals grateful? No, they ask Jesus to go away because they are afraid. What would you bet the real reason is that the local Chamber is upset by the destruction of the pigs, and the profits they would have generated
What can we say? Jesus has given back the protagonist's dignity and future. No one who is open to transformation by Jesus will remain unchanged. The problem is that we too often live amongst the tombs of self-satisfaction, addiction, obsession, wealth, power and privilege. We can get really comfortable with our demons and want to protect them instead of letting Jesus heal us and convert us into the people he calls us to be.
In destroying "the Legion," Jesus has taken on the values of imperialism and militarism. And in the obliteration of the swine he has taken on the values of unbridled capitalism, doing most anything or anybody for a buck. It is clear that Jesus is not safe to be around. Don't approach unless you want to be changed forever.
Jesus involuntarily also changes direction. He and his bind are out on the sea when a storm drives them to Gerasa on the opposite side of the lake from Galilee. Boy, has he landed in the wrong place! Gerasa is home to a Roman garrison of soldiers called a "legion;" it is a centre for the cult of Roman and Greek sacrifices, and a symbol of Roman imperial military power. Logically, it is also the hub of swine production, as pork is a main staple of the Gentile diet. Watch for serious symbolism as the tale unfolds.
The first person Jesus encounters is a madman who lives rough in a cemetery, apparently suffers from epilepsy and mental illness, and runs rounds naked. Jesus lures him out of the tombs and cures him. As the ancients thought all disease and defect were caused by tiny demons, the story is cast in terms of throwing out demons. These perfidious parasites happen to be named "Legion!" Jesus sends "the Legion" into a herd of swine who commit suicide by jumping into the sea. And remember that Jews thought demons lived in the wilderness and could not survive in water. (In some churches the nearest door to the font is left open during baptism so the demons can escape easily.) Now our protagonist is sane and and dressed. Mission accomplished. But are the locals grateful? No, they ask Jesus to go away because they are afraid. What would you bet the real reason is that the local Chamber is upset by the destruction of the pigs, and the profits they would have generated
What can we say? Jesus has given back the protagonist's dignity and future. No one who is open to transformation by Jesus will remain unchanged. The problem is that we too often live amongst the tombs of self-satisfaction, addiction, obsession, wealth, power and privilege. We can get really comfortable with our demons and want to protect them instead of letting Jesus heal us and convert us into the people he calls us to be.
In destroying "the Legion," Jesus has taken on the values of imperialism and militarism. And in the obliteration of the swine he has taken on the values of unbridled capitalism, doing most anything or anybody for a buck. It is clear that Jesus is not safe to be around. Don't approach unless you want to be changed forever.
Tuesday, June 14, 2016
Pentecost IV: Forgiveness
Two thirds of the statements attributed to Jesus relate directly or indirectly to the subject of forgiveness. It is not surprising, then, that the first act of the Risen Christ was to confer on his Church the authority to forgive sins. That is a great responsibility and a great honour.
Yom Kippur is the day of atonement in the Jewish religion, our mother tradition. On that day faithful Jews come to their temple or synagogue to ask for forgiveness and to be enrolled in the Book of Life for the coming year. But there is one hitch: a Jew may not come to the Yom Kippur service without first having spent the day seeking to be reconciled to those persons by whom offended or whom one has offended, This is nothing new; it is ancient Jewish teaching. When Jesus said in the Our Father "forgive our sins as we forgive those who sin against us," he was simply repeating a prayer recited every morning by every observant Palestinian Jew. You cannot hold a grudge and then ask for God's pardon.
Our gospel story (Lk 7:36 et seq.) is one of four accounts of the anointing of Jesus by a woman. Each recounting has a different theological concern, shown in the figure objecting to the anointing with rich perfume. In Matthew, the crowd object. In Mark, the apostles object. In John's very late gospel, the mysterious "Judas: objects. Here in Luke, Simon, a pharisee, objects because the woman has a reputation and rabbis should shun such sinners. Jesus says that Simon has little love and will receive little forgiveness. The woman of ill repute knows she is a sinner, has much love and self- awareness and, so, Jesus forgives her sin.
'
We Christians are not confined by the Yom Kippur protocols, although we do have the Lenten season as our model of penance. Nevertheless, there is no bad time for forgiveness and too often accidents and life events take away loved ones still out of a state of our grace. That is supremely sad. The great rabbinic sage Israel Salander tells of visiting a cobbler. After going to bed the first night, he realized there was a light streaming into his room. Investigating, he found his host repairing shoes in the middle of the night. When Salander inquired about it, the host said, "As long as the candle is burning, it is possible to mend."
We never know how long the candle of our life will burn, so mend as soon as you can.
Yom Kippur is the day of atonement in the Jewish religion, our mother tradition. On that day faithful Jews come to their temple or synagogue to ask for forgiveness and to be enrolled in the Book of Life for the coming year. But there is one hitch: a Jew may not come to the Yom Kippur service without first having spent the day seeking to be reconciled to those persons by whom offended or whom one has offended, This is nothing new; it is ancient Jewish teaching. When Jesus said in the Our Father "forgive our sins as we forgive those who sin against us," he was simply repeating a prayer recited every morning by every observant Palestinian Jew. You cannot hold a grudge and then ask for God's pardon.
Our gospel story (Lk 7:36 et seq.) is one of four accounts of the anointing of Jesus by a woman. Each recounting has a different theological concern, shown in the figure objecting to the anointing with rich perfume. In Matthew, the crowd object. In Mark, the apostles object. In John's very late gospel, the mysterious "Judas: objects. Here in Luke, Simon, a pharisee, objects because the woman has a reputation and rabbis should shun such sinners. Jesus says that Simon has little love and will receive little forgiveness. The woman of ill repute knows she is a sinner, has much love and self- awareness and, so, Jesus forgives her sin.
'
We Christians are not confined by the Yom Kippur protocols, although we do have the Lenten season as our model of penance. Nevertheless, there is no bad time for forgiveness and too often accidents and life events take away loved ones still out of a state of our grace. That is supremely sad. The great rabbinic sage Israel Salander tells of visiting a cobbler. After going to bed the first night, he realized there was a light streaming into his room. Investigating, he found his host repairing shoes in the middle of the night. When Salander inquired about it, the host said, "As long as the candle is burning, it is possible to mend."
We never know how long the candle of our life will burn, so mend as soon as you can.
Sunday, June 5, 2016
Pentecost III: Learning from St. Paul
In today's gospel reading (Luke 7: 11-17) Jesus raises the dead. It seems that he is constantly doing that, raising people from the death of addiction. The death of substance abuse. Death from greed, self-absorption, fear....all the things that separate us from God and kill our souls. Jesus is in the business of saving lives.
No more dramatic example can be found than Saint Paul. He is a devout Jew living in the diaspora far away from Jerusalem. He has become engaged in suppressing "The Way," the Jesus Movement arising within Judaism, acknowledging Jesus as a radically different kind of Messiah, and introducing an odd eucharistic rite into worship. At some point in time Paul has a sudden, dramatic conversion experience in which he understands himself to have been ordained an apostle directly by Jesus.. His experience is described symbolically in a revised versions of the Old Testament story about the conversion of Heliodorus. Heliodorus was a Greek persecutor of Jews who was blinded by a great light, later converted to Judaism, and became a big promoter of his new faith. The first-century Jewish reader would see in the story of Saint Paul's conversion the message that a new stage of religious progress -- from Judaism to The Way -- had nowbeen reached in human history.
After conversion, Paul becomes a kind of spiritual Johnny Appleseed, planting churches in many places. One is in Galatia, a province founded by Celtic tribes, to whom today's epistle (Gal. 1: 11-24) is addressed. Delegates from James's church in Jerusalem (where Jewish Christianity is norm) have arrived and advised members that Paul's policy of admitting gentiles into his congregations without a preliminary conversion to Judaism and ongoing expectation of compliance with Torah is erroneous and must be rejected by the Galatian church. Here Paul asserts that his new Torah-free gospel was directly authorized by Jesus in a vision and is therefore valid policy.
What can the Pauline story tell us that would be relevant to our lives today? First, never presume that God is not doing a new thing; our God is a God of surprises. Second, don't presume to judge anyone else's experience of God. Third, always be open to unfolding new revelation, ready to stand corrected when new information and truth present themselves.
No more dramatic example can be found than Saint Paul. He is a devout Jew living in the diaspora far away from Jerusalem. He has become engaged in suppressing "The Way," the Jesus Movement arising within Judaism, acknowledging Jesus as a radically different kind of Messiah, and introducing an odd eucharistic rite into worship. At some point in time Paul has a sudden, dramatic conversion experience in which he understands himself to have been ordained an apostle directly by Jesus.. His experience is described symbolically in a revised versions of the Old Testament story about the conversion of Heliodorus. Heliodorus was a Greek persecutor of Jews who was blinded by a great light, later converted to Judaism, and became a big promoter of his new faith. The first-century Jewish reader would see in the story of Saint Paul's conversion the message that a new stage of religious progress -- from Judaism to The Way -- had nowbeen reached in human history.
After conversion, Paul becomes a kind of spiritual Johnny Appleseed, planting churches in many places. One is in Galatia, a province founded by Celtic tribes, to whom today's epistle (Gal. 1: 11-24) is addressed. Delegates from James's church in Jerusalem (where Jewish Christianity is norm) have arrived and advised members that Paul's policy of admitting gentiles into his congregations without a preliminary conversion to Judaism and ongoing expectation of compliance with Torah is erroneous and must be rejected by the Galatian church. Here Paul asserts that his new Torah-free gospel was directly authorized by Jesus in a vision and is therefore valid policy.
What can the Pauline story tell us that would be relevant to our lives today? First, never presume that God is not doing a new thing; our God is a God of surprises. Second, don't presume to judge anyone else's experience of God. Third, always be open to unfolding new revelation, ready to stand corrected when new information and truth present themselves.
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