The ancients referred to sight as the "Queen of the Senses." Imagine being unable to see all of the wonderful things in our daily lives. When cataract surgery was first introduced, people who had an accumulation of tissue, sometimes for decades, were able to see again. It was too much for some to process. Others had first to adjust to patches of colour and then gradually to associate them with substance. Sight is that fundamental.
Our pericope today is the story of the healing of blind beggar Bartimaeus. Like all miracle stories, this tale is not intended to demonstrate that Jesus could do magic. Its purpose is to convey a deeper message: Bartimaeus comes to ask for more than money (sight) but then receives more than he asked for (relationship with God.) He emerges an exemplar of trust and joyful acceptance of discipleship.
Let's ask two questions about this story, relevant to our spiritual health and mission. First, when we are truly sighted, what are we supposed to see? Carryl Houselander was a great American mystic who died in the last century. In a key vision, she was looking out the window of her small garret in London, when she saw a bus full of people. As she watched, she realized that every single man, woman, and child had the face of Jesus! A good reminder that God loves all his children and calls today for us to serve all -- not to judge or exclude anyone.
In the Middle Ages, the story is told of a famous rabbi who one day asked his disciples to tell him how one knows when night is past and it is daytime. A disciple suggested the ability to differentiate man from woman. Another suggested being able to distinguish between two different kinds of trees. And so forth. The rabbi then told them the answer to his riddle: unless you can look into the face of any man or any woman and see there the face of your brother and sister, it is still night, no matter what time it is.
Second, how do we adopt an attitude of prayer that will allow us to see in this open, inclusive way? Bartimaeus is our key, as he prayed, "Jesus, Son of David, have mercy on me!" The attitude of true humility is essential. Remember the parable of the pharisee and the publican? The pharisee prays about all his virtues -- he tithes and follows the commandments, even exceeding some -- and thanks God he is not like that publican (tax agent) over there who has simply prayed, "God, be merciful to me, a sinner." Jesus said the publican is justified for God, the pharisee is not. This kind of humility certainly is not popular in our age of self-promotion, cutthroat competition, and self-actualization. Yet, the right kind of humility is not putting yourself down or cultivating low self-esteem., but to acknowledge who you are in relationship to the Divine. When I first became acquainted with the Episcopal Church, I asked a wise old priest why Episcopalians kneel to pray. He replied: Kneeling reminds us of who's who in this equation.
Sunday, October 28, 2018
Friday, October 26, 2018
Henry and Olivia
A week from Sunday, God willing, Bishop Wallace Ohl will be with us at Saint Matthew's to preach and preside at Mass. He is scheduled to confirm seven adults, receive one, and reaffirm another. In addition, we anticipate two infant baptisms. The parents of these beautiful children have chosen two very unusual and inspiring patron saints of their offspring.
Saint Henry. He was an English clergyman who was chosen to become Archbishop of Uppsala in Sweden and was so installed there. Henry formed a friendship and very strong alliance with Carl, King of Sweden. The two decided to attempt to convert the Finnish people next door in 1153, which they succeeded in doing, baptising them and founding churches. Henry fell in love with the Finns and chose to stay behind to minister to them. One day he attempted to give canonical punishment to one Lalli for the crime of murder, but Lalli became incensed and murdered Henry on the spot.. Although never holding a church office in Finland, Henry is their Patron Saint. In later mediaeval times, many miracles were attributed to Henry. Henry's feast day is celebrated by the Lutheran Church of Finland, the Roman Catholic Church, our Anglican Communion, and even some protestant bodies.
Saint Henry's feast day is 19 January.
Saint Olivia. Olivia was born in Palermo, Sicily in 448. She was the beautiful daughter of a Sicilian nobleman and was known for her Christian piety and constancy. In an attempt to turn her from the Faith, she was sent by the authorities to Carthage (Tunis) in North Africa. Instead of rethinking her commitment, she began to convert non-Christians there. As a result, she was subsequently tortured and beheaded on her feast day, 10 June, in 463. This Virgin-Martyr was the subject of a mediaeval poem in 114 octaves and also a play in three acts. The Roman Cathedral in Palermo is called the Cathedral of St. Vincent dePaul and St. Olivia. She is venerated not only in the Catholic Tradition (though not officially in Roman provenance) and in the Orthodox Churches, and even by Muslims, who have possession of her relics -- her remains!
These two very different, very interesting characters in the Christian historical drama have one critical thing in common. They were faithful to the Gospel, even to death. We should also always stand ready to give whatever we must for the cause of right. That is the essence of Christian mission.
Saint Henry. He was an English clergyman who was chosen to become Archbishop of Uppsala in Sweden and was so installed there. Henry formed a friendship and very strong alliance with Carl, King of Sweden. The two decided to attempt to convert the Finnish people next door in 1153, which they succeeded in doing, baptising them and founding churches. Henry fell in love with the Finns and chose to stay behind to minister to them. One day he attempted to give canonical punishment to one Lalli for the crime of murder, but Lalli became incensed and murdered Henry on the spot.. Although never holding a church office in Finland, Henry is their Patron Saint. In later mediaeval times, many miracles were attributed to Henry. Henry's feast day is celebrated by the Lutheran Church of Finland, the Roman Catholic Church, our Anglican Communion, and even some protestant bodies.
Saint Henry's feast day is 19 January.
Saint Olivia. Olivia was born in Palermo, Sicily in 448. She was the beautiful daughter of a Sicilian nobleman and was known for her Christian piety and constancy. In an attempt to turn her from the Faith, she was sent by the authorities to Carthage (Tunis) in North Africa. Instead of rethinking her commitment, she began to convert non-Christians there. As a result, she was subsequently tortured and beheaded on her feast day, 10 June, in 463. This Virgin-Martyr was the subject of a mediaeval poem in 114 octaves and also a play in three acts. The Roman Cathedral in Palermo is called the Cathedral of St. Vincent dePaul and St. Olivia. She is venerated not only in the Catholic Tradition (though not officially in Roman provenance) and in the Orthodox Churches, and even by Muslims, who have possession of her relics -- her remains!
These two very different, very interesting characters in the Christian historical drama have one critical thing in common. They were faithful to the Gospel, even to death. We should also always stand ready to give whatever we must for the cause of right. That is the essence of Christian mission.
Sunday, October 14, 2018
Pentecost XXI: Can the Rich be Saved?
On this day in the year following the end of World War II, The play "To Have and Have Not" by Ernest Hemingway premiered on the Lux Soap Flakes Radio Theatre. The radio production starred Humphrey Bogart and Lauren Bacall, who had recently announced their wedding engagement. The same day, I was starring in my own production, my birth, at Vanderbilt Hospital to two wonderful parents. They sacrificed over the subsequent years to ensure that I received a top-flight education, opening doors for opportunity. They passed on to me many positive values. At the end of their lives, they left me a legacy, an inheritance which continued to help me.
In today's gospel [Mk 10: 17-31] a young man asks Jesus how to inherit eternal life. That term in Latin is percipeo which can have more than one meaning, but the original Greek, kliranameo, is unforgiving: it means exactly what it means in English. The young fellow knows he is a child of God and he wants to enjoy the abundant life that should be his own birthright. Jesus replies by reciting the Commandments; he ad libs an extra one but the young man apparently doesn't catch it. Rather, he replies that he has done every one of those commandments, all of which are relational. Speaking in modern terms, we might say he treats other people right. He is a good person, and he should be doing fine. But he isn't. He knows perfectly well that something is missing, something that is interfering with having a meaningful, contented, fulfilling life, with true peace of mind.
Jesus identifies what is standing between the young man and right relationship with God. The problem is attachment to wealth. Eternal life describes the bond between the believer and the enduring values of the Kingdom of God. It describes relationship between humans and Christ, bringing us personal experience of the living, loving Spirit of God. Passion for possessions has permanently blocked the total surrender to God that God seeks, and the life commitment binding followers of the Lord. Jesus tells the young man to sell what he has, give to the poor, and follow. That command is unacceptable to the rich fellow and he goes away sad, and unsaved. Jesus has previously taught against accumulation of wealth and warned that one cannot serve two masters.
Our own Archbishop Desmond Tutu on one occasion was asked why the African Christians were fervent in a way that western Christians aren't. Easy, said Tutu, the poor don't have anything in between themselves are God, westerners are rich. That is an important word to us as to how we steward what we have received, to ensure that nothing outranks God in our hierarchy of values.
Later, back at the ranch, Jesus says that it is easier for a rope to go through the eye of needle than for wealthy people to enter the Kingdom of God. (Recent linguistic scholarship favours the translation, 'rope' rather than the traditional 'camel.') The disciples, who as good Jews have been bought up on prosperity gospel, are blown away, wondering if all rich folks are doomed, but Jesus assures them that anything is possible for God.
We too can be good people, live pious lives, and treat others well, and still miss the boat. Jesus beckons us to make a course correction into eternal life.
In today's gospel [Mk 10: 17-31] a young man asks Jesus how to inherit eternal life. That term in Latin is percipeo which can have more than one meaning, but the original Greek, kliranameo, is unforgiving: it means exactly what it means in English. The young fellow knows he is a child of God and he wants to enjoy the abundant life that should be his own birthright. Jesus replies by reciting the Commandments; he ad libs an extra one but the young man apparently doesn't catch it. Rather, he replies that he has done every one of those commandments, all of which are relational. Speaking in modern terms, we might say he treats other people right. He is a good person, and he should be doing fine. But he isn't. He knows perfectly well that something is missing, something that is interfering with having a meaningful, contented, fulfilling life, with true peace of mind.
Jesus identifies what is standing between the young man and right relationship with God. The problem is attachment to wealth. Eternal life describes the bond between the believer and the enduring values of the Kingdom of God. It describes relationship between humans and Christ, bringing us personal experience of the living, loving Spirit of God. Passion for possessions has permanently blocked the total surrender to God that God seeks, and the life commitment binding followers of the Lord. Jesus tells the young man to sell what he has, give to the poor, and follow. That command is unacceptable to the rich fellow and he goes away sad, and unsaved. Jesus has previously taught against accumulation of wealth and warned that one cannot serve two masters.
Our own Archbishop Desmond Tutu on one occasion was asked why the African Christians were fervent in a way that western Christians aren't. Easy, said Tutu, the poor don't have anything in between themselves are God, westerners are rich. That is an important word to us as to how we steward what we have received, to ensure that nothing outranks God in our hierarchy of values.
Later, back at the ranch, Jesus says that it is easier for a rope to go through the eye of needle than for wealthy people to enter the Kingdom of God. (Recent linguistic scholarship favours the translation, 'rope' rather than the traditional 'camel.') The disciples, who as good Jews have been bought up on prosperity gospel, are blown away, wondering if all rich folks are doomed, but Jesus assures them that anything is possible for God.
We too can be good people, live pious lives, and treat others well, and still miss the boat. Jesus beckons us to make a course correction into eternal life.
Sunday, October 7, 2018
Pentecost XX: Tough Talk on Marriage
I would be that many Americans really do not believe that Jesus was a Jewish rabbi. Maybe he was a Brit who spouted Elizabethan "King James" English. Or maybe he was a blond blue-eyed Scandinavian sheep herder. Or even a conservative evangelical American. Maybe..but no. He was a Jewish rabbi functioning in Palestinian culture within the Roman Empire in the first century. Although he was very critical of their hypocrisy, Jesus was theologically a Pharisee. He bought into their teachings on angelology, messianism, resurrection, the afterlife and eschatology. He also followed rabbinic teaching practices. Understanding those ground rules makes it much easier to avoid misinterpreting his concerns and utterances. One of those methods was to answer a question with a question. Another was to use puns. Read Genesis in the Hebrew and you will find puns by the score! Another technique was to absolutize. Elsewhere Jesus said we must be perfect like his Heavenly Father. How can a human being follow that? Impossible, but it is a goal to seek. I think outlawing divorce is a similar kind of utterance; he points us towards an ideal, without expecting people to remain in abusive, loveless or completely broken-down unions.
In today's gospel [Mark 10: 2-16] Jesus, at first blush, appears to outlaw divorce. This passage is adopted out of context by the Roman Church, conservative Campbellites, and other groups, to teach that Jesus forbade termination of a marriage. But consider that Matthew has Jesus add that divorce remains ok when the wife is guilty of sexual misconduct. Mark also contains a prohibition against a woman divorcing, even though only a man could initiate divorce in Jewry! If Jesus had intended a hard and fast rule, Saint Paul never heard of it because he adds yet another ground for divorce, that the spouse is not a Christian. So much for any blanket prohibition of divorce.
Jesus was always, always concerned with people, not rules. Here is what I think he was concerned about. The underlying law appears in Deuteronomy 24: 1-4 which states a man may get rid of his wife by giving her a get or writ of dismissal. If she is lucky enough to remarry, but then a second husband also divorces her, the first husband cannot re-marry her. By Jesus' time, the reality was that women who were divorced and did not have a wealthy family would have to turn to begging or prostitution.
Remember that marriage began in the fourth millenium BCE in the Middle East and consisted of legal contract transferring the woman as chattel, as personal property, from the father to husband, sealed by some consideration or " bride price." She had no rights in the marriage, no way to avoid abuse or mistreatment, and was subject to being out on the street at a moment's notice. I think that must have been Jesus' concern here -- speaking out in a patriarchal society to protest sexism, inequality, and the abuse of women.
How do we do our best to approximate what Jesus is calling for -- healthy marital relationships?
In the Roman Communion, those wishing to remarry must arrange for the church to call a trial, a tribunal, and attempt to prove there was no first marriage. How insulting to people's intelligence.
In the Orthodox Communion, the parties must make a public confession of regret for the failure of the first marriage. In our Anglican Communion, counselling is required before the second marriage to help ensure that issues that contributed to the failure of the first marriage will not be introduced into that next marriage. The bishop is to be satisfied on that score and other issues like adequate provision for the children, then grants consent for the re-marriage. Our process is sensible, respectful of the Sacrament, and always focused on helping the couple succeed in the new marital commitment.
In the Episcopal Church, we also acknowledge and honour the full humanity of gay and lesbian Christians and support those couples who seek to make before God a lifetime, exclusive marital commitment. We are not into judging and excluding other people from our faith communities. Never is it a sin to be who God created you.
In everything we try to err on the side of love, because everything Jesus did was about love and acceptance of all God's children. And after all, God is love.
In today's gospel [Mark 10: 2-16] Jesus, at first blush, appears to outlaw divorce. This passage is adopted out of context by the Roman Church, conservative Campbellites, and other groups, to teach that Jesus forbade termination of a marriage. But consider that Matthew has Jesus add that divorce remains ok when the wife is guilty of sexual misconduct. Mark also contains a prohibition against a woman divorcing, even though only a man could initiate divorce in Jewry! If Jesus had intended a hard and fast rule, Saint Paul never heard of it because he adds yet another ground for divorce, that the spouse is not a Christian. So much for any blanket prohibition of divorce.
Jesus was always, always concerned with people, not rules. Here is what I think he was concerned about. The underlying law appears in Deuteronomy 24: 1-4 which states a man may get rid of his wife by giving her a get or writ of dismissal. If she is lucky enough to remarry, but then a second husband also divorces her, the first husband cannot re-marry her. By Jesus' time, the reality was that women who were divorced and did not have a wealthy family would have to turn to begging or prostitution.
Remember that marriage began in the fourth millenium BCE in the Middle East and consisted of legal contract transferring the woman as chattel, as personal property, from the father to husband, sealed by some consideration or " bride price." She had no rights in the marriage, no way to avoid abuse or mistreatment, and was subject to being out on the street at a moment's notice. I think that must have been Jesus' concern here -- speaking out in a patriarchal society to protest sexism, inequality, and the abuse of women.
How do we do our best to approximate what Jesus is calling for -- healthy marital relationships?
In the Roman Communion, those wishing to remarry must arrange for the church to call a trial, a tribunal, and attempt to prove there was no first marriage. How insulting to people's intelligence.
In the Orthodox Communion, the parties must make a public confession of regret for the failure of the first marriage. In our Anglican Communion, counselling is required before the second marriage to help ensure that issues that contributed to the failure of the first marriage will not be introduced into that next marriage. The bishop is to be satisfied on that score and other issues like adequate provision for the children, then grants consent for the re-marriage. Our process is sensible, respectful of the Sacrament, and always focused on helping the couple succeed in the new marital commitment.
In the Episcopal Church, we also acknowledge and honour the full humanity of gay and lesbian Christians and support those couples who seek to make before God a lifetime, exclusive marital commitment. We are not into judging and excluding other people from our faith communities. Never is it a sin to be who God created you.
In everything we try to err on the side of love, because everything Jesus did was about love and acceptance of all God's children. And after all, God is love.
Tuesday, October 2, 2018
Guardian Angels
The word angel literally means "messenger," and throughout human history there have been manifestations of angels, human and divine, in Jewish tradition. The concept was embraced fully by the pharisaic movement. Although Jesus was critical of their hypocrisy, Jesus followed the theology of the Pharisees, including their devout belief in angels. In this morning's gospel reading, Matthew 12: 12b-15, Jesus says that that the little children have their respective angels in heaven. Decades later, Saint Luke in the book of Acts describes an incident in which the faithful Christians mistake Peter for his guardian angel. Angels were later elaborated in the Shepherd of Hermas, a popular book that was almost included in the Christian Bible when our bishops determined the contents in 397 C.E., and nonetheless continued to be treated as Scripture by some congregations for quite a while.
With such solid biblical and extra-biblical footing, it is no surprise that the guardian angels were revered intercessors in England even during the Anglo-Saxon period. In the eleventh century, Saint Alcuin, in particular, focused on them as intercessors. A definitive statement was made by Honorius Augustodunensis (d. 1151) when he taught that each human soul, when infused into the body at birth, is entrusted to the particular care of a single angel, who protects body and soul and offers prayers to God. Talk about back-up!
The angels of whom I have been truly aware were human, but there are certainly amazing instances of grace without human intervention. I bet you have had something like that in your life as well. Saint Paul, in the thirteen chapter of I Corinthians, says that in this life "all we see are puzzling reflections in a mirror," but will later have full knowledge. In the mean time we merely glimpse the sacred from time to time in a great many ways and trust the teaching of the Church that one spiritual agency at work in our lives is our guardian angel.
Let us close with the traditional prayer:
Angel of God, my Guardian dear,
To whom God's love commits me here,
Ever this day be at my side
To light and guard, to rule and guide.
Amen.
With such solid biblical and extra-biblical footing, it is no surprise that the guardian angels were revered intercessors in England even during the Anglo-Saxon period. In the eleventh century, Saint Alcuin, in particular, focused on them as intercessors. A definitive statement was made by Honorius Augustodunensis (d. 1151) when he taught that each human soul, when infused into the body at birth, is entrusted to the particular care of a single angel, who protects body and soul and offers prayers to God. Talk about back-up!
The angels of whom I have been truly aware were human, but there are certainly amazing instances of grace without human intervention. I bet you have had something like that in your life as well. Saint Paul, in the thirteen chapter of I Corinthians, says that in this life "all we see are puzzling reflections in a mirror," but will later have full knowledge. In the mean time we merely glimpse the sacred from time to time in a great many ways and trust the teaching of the Church that one spiritual agency at work in our lives is our guardian angel.
Let us close with the traditional prayer:
Angel of God, my Guardian dear,
To whom God's love commits me here,
Ever this day be at my side
To light and guard, to rule and guide.
Amen.
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