An ancient Jewish story tells of a king who decided to visit the prison in his kingdom to find out what sort of people were being incarcerated. He took a seat at the centre of the building, with the prisoner cells all round, and interviewed them one at a time. The king asked the first to tell his story and he assured the monarch that he had been framed, was completely innocent, and deserved to be released. The second prisoner essentially said the same, as the chain of prisoners whose interviews followed. Finally, the last prisoner was brought before the king. The king said I am sure that you too will tell me you were unjustly charged and deserve commutation of the rest of your sentence. No, said the last prisoner, I am an abject sinner, was a thief and a scoundrel, I did the crime with which I was charged, and, though I've learned my lesson, I am justly serving out my sentence.
After the final interview was over and prisoner returned to his cell, the monarch summoned the jailer and told him to release the last prisoner. There was a great hue and cry from the rest of the prisoners demanding to know why this person, who had admitted to his crime and was willing to serve out his sentence, was being released. The king told the rest of the prisoners that he was getting the man out of there so he wouldn't contaminate the holy people who had been unjustly incarcerated with him!
The forgiveness extended by the king reminds us of the importance of a realistic and honest sense of self, the call not to pass judgement or hold grudges, and the crucial role of forgiveness in Christian life. We have been given, Saint Paul says, the ministry of reconciliation. That depends on the art of forgiveness.
Let me suggest what I believe are four common misconceptions about forgiveness:
(1) True repentance is required before forgiveness can be offered. No, forgiveness is unilateral and unconditional. (Did Saul apologize to St. Stephen? Did Pilate apologize to Jesus?)
(2) Real Christians forgive, forget and move on. No, hurt and pain don't just disappear. They must be named and owned. Forgiveness is not denial.
(3) Forgiving 77 or 490 times (depending on which manuscript you translate) must mean being a doormat. No, true forgiveness does not anticipate the tolerance of abuse. Bad conduct must have real consequences, and the child of God must stand up for self and others.
(4) We forgive as a way to get back at other people. Didn't Oscar Wilde say forgive your enemies, nothing annoys them so much? Didn't Saint Paul say that forgiving an offender is like heaping fiery coals on his head? Yes, but we do not understand that as a ringing endorsement of vengeance but rather a pre-emptive strike against it. In fact, the Gospel reason for forgiveness is to reflect the generosity of God and God's lavish, unconditional pardon granted to each of us. (Do you remember the crazy Father in the prodigal story? That's God!) Forgiveness is a gift of grace that transforms relationships. It is never payback.
Our Gospel today [Mt. 18:21-35] speaks powerfully of the need for us to forgive others out of our gratitude to God for acceptance of us, and in recognition of God's love of all humanity. So may it be.
Sunday, September 17, 2017
Sunday, September 10, 2017
Pentecost XIV: Congregational Health
The main thing that is wrong with church congregations is that they are made up of people, and people come to every enterprise with personality issues, baggage of all sorts, their own chemistry which will not meld with some other persons. Thus conflict from time to time is inevitable. Church conflict resolution expert Speed Leas classifies disagreements from a "level one," meaning we have a problem to resolve, up to "level five," intractable situations in which there are typically three key players: the persecutor, the victim, and the rescuers. Anyone can have any of those roles.
When intractable situations arise, congregational protestant churches usually divide, what I call the "amoeba syndrome." These days that process is harder to follow, as split-offs tend to adopt the entertainment church practice of hiding their denominational identity, calling the church by some buzzword, like Solace or Hillspring. In the Catholic traditions, we do not and cannot divide because we have something called a bishop who handles (or occasionally mishandles) the situation, meeting with people, studying the problem and, when needed, moving some laity and clergy to other parishes. This is one of the ways in which the bishop functions as centre of church unity. Emphasis is always on maintaining the health and Christian mission of the faith family. In rare cases, the bishop will excommunicate someone and, indeed, priests have that authority, but it is used very,very rarely. We try to give people the benefit of the doubt, work to promote reconciliation, and avoid judgmentalism.
Today's gospel [Mt. 18: 15-20] portrays Jesus as offering guidelines for dealing with church conflict and many assume this is fresh material, but in fact Our Lord is simply quoting Deuteronomy. Do remember that Matthew's congregation, releasing this gospel around 80 C.E., fifty years after the end of Jesus' earthly ministry, is a truly Jewish-Christian congregation which does not dispense the Law but promotes Jesus' torqued-up version we read in the Sermon on the Mount. The historical Jesus, of course, did not ostracize Gentiles and tax collectors, as the text implies. Pharisees did. Nevertheless, this simple pattern of engagement can be a very helpful model in reconciliation: engagement one-on-one, then in group, and finally to the institutional level.
I glean some interesting thoughts and inferences. First, those who lead the church, like the rest of the membership, are called to be loving towards others -- in and out of church -- and to be focussed on the needs of the other person, helping the fellow-Christian to fullness of life. Really listening can be essential in that process. Likewise the fundamental equality of all Christians (regardless of role) is important to recognize; you may recall Saint Peter having a God moment in which he realizes that God has no favourites. Hence, God loves us equally -- male and female, gay and straight, old and young, and those all across the colour and ethnic spectrum. All are beloved and to be respected and served. We strive for unity in diversity. God seeks community, hence where any "two or three' gather God is with us and provides the tools, inspiration, and commitment to resolve our conflicts.
.
When intractable situations arise, congregational protestant churches usually divide, what I call the "amoeba syndrome." These days that process is harder to follow, as split-offs tend to adopt the entertainment church practice of hiding their denominational identity, calling the church by some buzzword, like Solace or Hillspring. In the Catholic traditions, we do not and cannot divide because we have something called a bishop who handles (or occasionally mishandles) the situation, meeting with people, studying the problem and, when needed, moving some laity and clergy to other parishes. This is one of the ways in which the bishop functions as centre of church unity. Emphasis is always on maintaining the health and Christian mission of the faith family. In rare cases, the bishop will excommunicate someone and, indeed, priests have that authority, but it is used very,very rarely. We try to give people the benefit of the doubt, work to promote reconciliation, and avoid judgmentalism.
Today's gospel [Mt. 18: 15-20] portrays Jesus as offering guidelines for dealing with church conflict and many assume this is fresh material, but in fact Our Lord is simply quoting Deuteronomy. Do remember that Matthew's congregation, releasing this gospel around 80 C.E., fifty years after the end of Jesus' earthly ministry, is a truly Jewish-Christian congregation which does not dispense the Law but promotes Jesus' torqued-up version we read in the Sermon on the Mount. The historical Jesus, of course, did not ostracize Gentiles and tax collectors, as the text implies. Pharisees did. Nevertheless, this simple pattern of engagement can be a very helpful model in reconciliation: engagement one-on-one, then in group, and finally to the institutional level.
I glean some interesting thoughts and inferences. First, those who lead the church, like the rest of the membership, are called to be loving towards others -- in and out of church -- and to be focussed on the needs of the other person, helping the fellow-Christian to fullness of life. Really listening can be essential in that process. Likewise the fundamental equality of all Christians (regardless of role) is important to recognize; you may recall Saint Peter having a God moment in which he realizes that God has no favourites. Hence, God loves us equally -- male and female, gay and straight, old and young, and those all across the colour and ethnic spectrum. All are beloved and to be respected and served. We strive for unity in diversity. God seeks community, hence where any "two or three' gather God is with us and provides the tools, inspiration, and commitment to resolve our conflicts.
.
Friday, September 8, 2017
Boris and Gleb
Sons of Vladimir, Boris and Gleb were two of four brothers, princes of Kiev, and practising Christians. They were opposed by their evil brother Svyatopolk who wanted to seize all royal power.
Boris learned about Svyatopolk's plants to exterminate his siblings, but would not allow his soldiers to fight against his brother. After reflection and prayer he sent his trooped await and waited quietly in prayer, speaking to God of the emptiness of worldly power and wealth and asking for a spirit of holy suffering. He was killed at the river Alta by spear and sword in 1015 c.e.
The same year, younger brother Gleb was called at the Dnieper River. Svyatopolk had rquested a meeting but he and his men ambushed Gleb on the way there. He asked the troops to spare his life, but to no avail. He died by a stab in the throat by his own traitorous cook!
The record says that both brothers prayed for (1) forgiveness of Svyatopol, (2) acceptance of an unjust death in emulation of Jesus' acceptance of his unjust death, and (3) acknowledgement of Jesus' prediction that one's own kinsmen and friends would commit betrayal.
In 1020 the other brother Yaroslav invaded Kiev, drove out Svyatopolk who died fleeing to Poland. Then this brother, though not a Christian, ordered exhumation of Boris and Gleb in order to have a proper funeral consistent with their faith. Their bodies were found to be incorrupt and were translated to Saint Basil's near Kiev. At first the Greek Metropolitan hesitated because the heroes were neither ascetics, teachers, clergy, nor actually martryed for their faith. But he came to realize that Boris and Gleb were "passion bearers" who had renounced violence and been sacrificed in the spirit of Christ. They were soon canonized, first in the East, then in the West.
Boris learned about Svyatopolk's plants to exterminate his siblings, but would not allow his soldiers to fight against his brother. After reflection and prayer he sent his trooped await and waited quietly in prayer, speaking to God of the emptiness of worldly power and wealth and asking for a spirit of holy suffering. He was killed at the river Alta by spear and sword in 1015 c.e.
The same year, younger brother Gleb was called at the Dnieper River. Svyatopolk had rquested a meeting but he and his men ambushed Gleb on the way there. He asked the troops to spare his life, but to no avail. He died by a stab in the throat by his own traitorous cook!
The record says that both brothers prayed for (1) forgiveness of Svyatopol, (2) acceptance of an unjust death in emulation of Jesus' acceptance of his unjust death, and (3) acknowledgement of Jesus' prediction that one's own kinsmen and friends would commit betrayal.
In 1020 the other brother Yaroslav invaded Kiev, drove out Svyatopolk who died fleeing to Poland. Then this brother, though not a Christian, ordered exhumation of Boris and Gleb in order to have a proper funeral consistent with their faith. Their bodies were found to be incorrupt and were translated to Saint Basil's near Kiev. At first the Greek Metropolitan hesitated because the heroes were neither ascetics, teachers, clergy, nor actually martryed for their faith. But he came to realize that Boris and Gleb were "passion bearers" who had renounced violence and been sacrificed in the spirit of Christ. They were soon canonized, first in the East, then in the West.
Monday, September 4, 2017
Pentecost XIII: Gold-plated Nickels
By 1883 the standing liberty five-cent piece was a bit long in the tooth and the Treasury retained engraver Charles Barber to design new coinage. The revised five-cent piece, commonly known as the liberty nickel or "V" Nickel, had a lovely portrait of Lady Liberty on the obverse, and on the reverse a large Roman numeral five, with the name of our country above it and our motto -- E pluribus unum -- below it. The coin design was identical to that of the new five dollar gold piece.
An enterprising young man named Josh Tatum acquired a batch of V nickels and proceeded to gold- plate them. He then took them around to various businesses, buying one five-cent item, and getting back $4.95 in change. Thus he acquired a nice nest egg at a time when a typical worker made $2 a day. Soon Tatum was arrested but the Court acquitted him because he was a deaf-mute and did not represent the coins as gold pieces. The merchants had failed to verify; the loss was on them, Tatum got off scot-free with his hoard. The lesson I want to make here is not that crime pays (apparently sometimes it does, though usually for the wealthy), rather I want to say: don't settle for gold-plated nickels. Insist on the real thing!
That is certainly true in matters of faith. I believe that much of contemporary Christianity falls into what I would characterize as resume Christianity and formula Christianity. The former sees faith communities as good places to be members of, for networking and entertainment. Many are "un- denominational" or "non-denominational," meaning the congregation's beliefs depend on what the pastor had for breakfast that week. We rely on two thousand years of Catholic teaching and life. Formula Christianity is the bargain-basement variety. Just sign a statement acknowledging that your beliefs about Jesus are orthodox and you have a straight ticket to heaven. That does not track well to the Jesus who said he will reward each of us according to what we have done, by how we have lived.
Let me suggest instead that we be faithful to Jesus, rather than serving the interests of religious entrepreneurs and cons, and our own selfish motives. In the Jewish Testament reading today, God is depicted in a burning bush, talking to young Moses about becoming a liberator of the Jewish People. He makes the usual excuses, too young, too inarticulate. God isn't buying that line and tells Moses that he will be with him, so get with the program. Moses does and, with God's help, liberation succeeds. We see by the results that Moses' faith and message were genuine, were of God.
Today is the feast day of a newly-minted Saint, Prudence Crandall, who lived in the nineteenth century in Canterbury ,Connecticut. In 1881, she started a school for girls at a time when educating the female population was considered inappropriate. People argued that women were not suited to serious schooling and needed only to prepare to keep house, have babies, and satisfy husbands. In 1883, a young lady named Sarah Harris applied to the school and was admitted. Sarah was black, and became part of the first integrated classroom in our nation. Soon addition black girls were also admitted. The local population went totally berserk. Many white parents withdrew their daughters from the school. Merchants got together and announced they would refuse service to any black student. Townspeople ostracized the African- Americans and passed a town resolution in an attempt to close the school. When that failed, arsonists tried to burn it down and, in 1884, fearing for the safety of the students, Crandall shut the school down. But the spark she lit burnt on, leading to the opening of education to females and people of colour around the country. She was a force for good during the Civil War in opposition to slavery. And in 1890 Connecticut named her their official "state heroine,"
We in our own time are called to hear God's word for us, which comes to us at various times and in various ways, and what we know in our hearts, and live out in our lives, will bear the fruit that is true testimony to God's action. Insist on true religion, don't accept the popular cheap substitutes, don't take any gold-plated nickels!
An enterprising young man named Josh Tatum acquired a batch of V nickels and proceeded to gold- plate them. He then took them around to various businesses, buying one five-cent item, and getting back $4.95 in change. Thus he acquired a nice nest egg at a time when a typical worker made $2 a day. Soon Tatum was arrested but the Court acquitted him because he was a deaf-mute and did not represent the coins as gold pieces. The merchants had failed to verify; the loss was on them, Tatum got off scot-free with his hoard. The lesson I want to make here is not that crime pays (apparently sometimes it does, though usually for the wealthy), rather I want to say: don't settle for gold-plated nickels. Insist on the real thing!
That is certainly true in matters of faith. I believe that much of contemporary Christianity falls into what I would characterize as resume Christianity and formula Christianity. The former sees faith communities as good places to be members of, for networking and entertainment. Many are "un- denominational" or "non-denominational," meaning the congregation's beliefs depend on what the pastor had for breakfast that week. We rely on two thousand years of Catholic teaching and life. Formula Christianity is the bargain-basement variety. Just sign a statement acknowledging that your beliefs about Jesus are orthodox and you have a straight ticket to heaven. That does not track well to the Jesus who said he will reward each of us according to what we have done, by how we have lived.
Let me suggest instead that we be faithful to Jesus, rather than serving the interests of religious entrepreneurs and cons, and our own selfish motives. In the Jewish Testament reading today, God is depicted in a burning bush, talking to young Moses about becoming a liberator of the Jewish People. He makes the usual excuses, too young, too inarticulate. God isn't buying that line and tells Moses that he will be with him, so get with the program. Moses does and, with God's help, liberation succeeds. We see by the results that Moses' faith and message were genuine, were of God.
Today is the feast day of a newly-minted Saint, Prudence Crandall, who lived in the nineteenth century in Canterbury ,Connecticut. In 1881, she started a school for girls at a time when educating the female population was considered inappropriate. People argued that women were not suited to serious schooling and needed only to prepare to keep house, have babies, and satisfy husbands. In 1883, a young lady named Sarah Harris applied to the school and was admitted. Sarah was black, and became part of the first integrated classroom in our nation. Soon addition black girls were also admitted. The local population went totally berserk. Many white parents withdrew their daughters from the school. Merchants got together and announced they would refuse service to any black student. Townspeople ostracized the African- Americans and passed a town resolution in an attempt to close the school. When that failed, arsonists tried to burn it down and, in 1884, fearing for the safety of the students, Crandall shut the school down. But the spark she lit burnt on, leading to the opening of education to females and people of colour around the country. She was a force for good during the Civil War in opposition to slavery. And in 1890 Connecticut named her their official "state heroine,"
We in our own time are called to hear God's word for us, which comes to us at various times and in various ways, and what we know in our hearts, and live out in our lives, will bear the fruit that is true testimony to God's action. Insist on true religion, don't accept the popular cheap substitutes, don't take any gold-plated nickels!
Sunday, August 20, 2017
Pentecost XI: Inclusion
One of the most important breakthroughs in biblical scholarship was the recognition that Saint Paul was not the author of several late New Testament writings, including II Thessalonians, Ephesians, Colossians, and pastorals. The clues were obvious: references in these books to historical events that had not happened during Paul's lifetime, vocabulary and theology foreign to those of the genuine apostle, and perhaps most significantly, the fact that these texts sometimes sharply contradict the teachings of the real Paul.
Today's epistle reading [Romans 11: 1-2a, 29-32] asks whether God has rejected the Jewish people. The answer is pellucid: "God has not rejected his people whom he foreknew. For the gifts and the calling of God are irrevocable." Pseudo-Paul in Colossians spouts nonsense about the Jewish Law being nullified by Jesus, nailed to the cross. Pure rubbish. The genuine Paul loves to speak of the incorporation of Christians into God's People by having been grafted onto the old Jewish vine. not displacing it. Beautiful! During the past week I watched an episode of a famous televangelist's tv program and listened to him stating that only a few Jews ("Jews for Jesus" - converts to Christ) would avoid the fires of hell. Certainly I wonder whether these kinds of sad, uninformed articulations were not part of the anti-semitic pap that contributed to the slaughter of six million Jews in World War II, accused of being "unsaved" and "Christ-killers."
So a review of Saint Paul tells us that the two covenants, Jewish and Christian, stand side-by-side, both with integrity. But what about even outside the Judaeo-Christian universe?
Let's look at today's Gospel [Matthew 15: 21-28]. Jesus is in Galilee, to the North, near the border shared with Phoenicia, the land of early seafarers and inventors of the first phonetic alphabet. But, as non-Jewish Canaanites, Phoenicians retained the old pantheon of gods, so they were by definition "pagan." As a good Jewish rabbi, Jesus maintains proper decorum. The woman has a daughter tormented by "a demon," likely epilepsy, mental illness or chronic depression. The woman then asks Jesus for a healing, even addressing him in Messianic terms, "Lord, Son of David." Jesus does not answer. That is expectable, because in Jewish culture, a man does not speak to an unrelated woman (unless accompanied by a male relative), a rabbi certainly does not speak to a Gentile (thus risking profanation), and, as Jesus says, he is called to minister only to Jews.
The woman persists. When ignoring her doesn't work, Jesus tries an insult, telling her that the food of children (of Israel) is not to be fed to dogs. She replies that even dogs get the scraps from the master's table. That is the coup de grace. Jesus remarks at her amazing faith and grants her request. This is a watershed moment, and notice the line has even been crossed is into pagan territory! God can work among persons not even Judaeo-Christian!
The best biblical articulation on the point of inclusion appears in the Book of Acts where Saint Peter says, in so many words, that he finally gets it -- God does not have any preference of persons but the one in every nation who loves God and tries to do right is acceptable. Wow, what a concept! One might conclude that God loves and accepts all his children who respond to the call to love and justice.
Given these insights, I am quite comfortable with the Episcopal Church's orientation towards loving and accepting all people, not judging others, leaving judgement to God. And I can do that in a spirit of respect and forbearance without setting aside my own commitment to foloow the road to God that is found in Jesus Christ through two thousand years of Catholic Christian tradition.
Today's epistle reading [Romans 11: 1-2a, 29-32] asks whether God has rejected the Jewish people. The answer is pellucid: "God has not rejected his people whom he foreknew. For the gifts and the calling of God are irrevocable." Pseudo-Paul in Colossians spouts nonsense about the Jewish Law being nullified by Jesus, nailed to the cross. Pure rubbish. The genuine Paul loves to speak of the incorporation of Christians into God's People by having been grafted onto the old Jewish vine. not displacing it. Beautiful! During the past week I watched an episode of a famous televangelist's tv program and listened to him stating that only a few Jews ("Jews for Jesus" - converts to Christ) would avoid the fires of hell. Certainly I wonder whether these kinds of sad, uninformed articulations were not part of the anti-semitic pap that contributed to the slaughter of six million Jews in World War II, accused of being "unsaved" and "Christ-killers."
So a review of Saint Paul tells us that the two covenants, Jewish and Christian, stand side-by-side, both with integrity. But what about even outside the Judaeo-Christian universe?
Let's look at today's Gospel [Matthew 15: 21-28]. Jesus is in Galilee, to the North, near the border shared with Phoenicia, the land of early seafarers and inventors of the first phonetic alphabet. But, as non-Jewish Canaanites, Phoenicians retained the old pantheon of gods, so they were by definition "pagan." As a good Jewish rabbi, Jesus maintains proper decorum. The woman has a daughter tormented by "a demon," likely epilepsy, mental illness or chronic depression. The woman then asks Jesus for a healing, even addressing him in Messianic terms, "Lord, Son of David." Jesus does not answer. That is expectable, because in Jewish culture, a man does not speak to an unrelated woman (unless accompanied by a male relative), a rabbi certainly does not speak to a Gentile (thus risking profanation), and, as Jesus says, he is called to minister only to Jews.
The woman persists. When ignoring her doesn't work, Jesus tries an insult, telling her that the food of children (of Israel) is not to be fed to dogs. She replies that even dogs get the scraps from the master's table. That is the coup de grace. Jesus remarks at her amazing faith and grants her request. This is a watershed moment, and notice the line has even been crossed is into pagan territory! God can work among persons not even Judaeo-Christian!
The best biblical articulation on the point of inclusion appears in the Book of Acts where Saint Peter says, in so many words, that he finally gets it -- God does not have any preference of persons but the one in every nation who loves God and tries to do right is acceptable. Wow, what a concept! One might conclude that God loves and accepts all his children who respond to the call to love and justice.
Given these insights, I am quite comfortable with the Episcopal Church's orientation towards loving and accepting all people, not judging others, leaving judgement to God. And I can do that in a spirit of respect and forbearance without setting aside my own commitment to foloow the road to God that is found in Jesus Christ through two thousand years of Catholic Christian tradition.
Monday, August 14, 2017
Assumption
A parish in Venice contains Titian's famous painting of the Assumption of Mary. She is depicted mid-air, surrounded by angels, being taken up into glory. This magnificent artwork would seem ideally representative of an ancient belief of the Church, that Mary, from the very last moment of earthly life, was reunited with her Son in heaven. This was an early conviction and, indeed, it was believed long before there was a Christian Bible (AD 397) or even agreement on what books were sacred enough to be included. Those that were included made it in precisely because they were in agreement with the Catholic Faith coming down from the apostles, not the other way around. The insistence, so popular in the Low Church, that a bible verse be found about each ancient teaching represents the tail wagging the dog. In any event, the Assumption is mainstream Christian belief coming down the centuries.
Still, let us ask: is it somehow "unbiblical"? Answer: No. The Scriptures speak of assumption ("translation") of Moses, Elijah, and Enoch -- three who were so on God's agenda as to be taken straightaway to that next dimension. Should Our Lady, the model disciple, whose entire life was totally dedicated to God's will, who was in the poet's expression "our tainted nature's solitary boast," not be even more "qualified" than these other biblical characters? No, the inference works.
What are the takeaway's of this feast? First, Mary is indeed model disciple. She endured that inconvenient pregnancy; then raised an extraordinary, sometime difficult child,; went on with an entourage of women ministering to Jesus & Company; stood at the foot of the cross with Saint John (through whom Christ addresses all of us: "Behold your Mother!"); was in the upper room with the apostles for the coming of the Holy Spirit and birth of the Church; then went on to Ephesus to minister there with John for the rest of her life. In all of that she unfailingly modelled trust in God, patience, prayer, perseverance, confidence and hope.
But the story, and the message for us doesn't end there. As Bishop Ken said, "Because she is enthroned beside her Son, we know we will join him there." So Mary is sign of our assurance of eternal life with God. And, beyond that, knowing that in Christ, "death no more has dominion over us," the Church believes in Mary as first among the Saints and our heavenly prayer partner. When times get tough, check in with Mom!
I wish all a happy Assumption Day!
Sunday, August 6, 2017
Transfiguration 201
When Muslim raiders were repelled from Europe at the Battle of Belgrade, Pope Callistus III celebrated by declaring that 6 August would forever be Feast of the Transfiguration, a day which takes precedence of a Sunday. In an apparently unrelated development, the Episcopal Church always celebrates the feast on the last Sunday of the Epiphany. So, today will have to be Transfiguration 201, but I promise no repetition from earlier in the year.
Assuming John's gospel is wrong about the one-year duration of Jesus' ministry and the Synoptics are correct about three years, imagine what it might be like to be a participating disciple that third year. You have followed this radical rebel rabbi for three years. During that time, he has managed to alienate just about everybody. The military establishment has to be fed up with his absolute pacifism which does not even allow violence in situations of self-defence, let alone warfare. [The early Church would not baptise a soldier unless he renounced his commission and excommunicated any member who enlisted.] The politico-economic establishment must have been alienated by Jesus' rejection of wealth and power and his support for social justice to the poor, oppressed and the marginalized. The religious establishment would certainly have hated his catching them out on their hypocrisy, the manipulation of widows and orphans, and their games of inventing loopholes for the Law to allow the letter to be observed and the spirit denied.
Now he wants to go to Jerusalem, a political powder-keg. Is he nuts? Well, that question becomes answered when Jesus leads his executive committee on a mountaintop retreat. Matthew tells us that what happened there was ahistorical. It was a vision in which Peter, James, and John came to realize the divinity of the Christ. They came to know Jesus as, to borrow Ben Herbster's phrase, all of God that can be packed into a man. That epiphany gave them to strength to make that journey on to Jerusalem from where they would scatter to the four corners and all but John would be martyred.
The point I want to drive home is that. even as the Transfiguration reminds us of Christ's divinity, the feast can also feed a disorder in Christian culture, namely to miss the humanity of Jesus. How many really believe Jesus sweated, feared, got angry, felt sexual tension? If Jesus is a godlet, whose miracle stories are strictly historical, how can we relate? If Jesus is simply God in disguise, how do I follow? I certainly can't change water to wine, and even my mother didn't think I could walk on water. We need the real, human Jesus. And we need to follow his real teachings in our lives. Jesus himself told us that the 'Lord, Lord' prayer-and-praise bit doesn't cut it, that we must do the will of the Father if we are to be Kingdom people.
A balanced view of the Saviour is very important. I know other traditions have a range of beliefs, but we, as Catholic Christians, accept the definition of the Council of Chalcedon (451 AD) and thereby are called to embrace his full humanity as well as divinity. To do otherwise is to worship a phantom.
Assuming John's gospel is wrong about the one-year duration of Jesus' ministry and the Synoptics are correct about three years, imagine what it might be like to be a participating disciple that third year. You have followed this radical rebel rabbi for three years. During that time, he has managed to alienate just about everybody. The military establishment has to be fed up with his absolute pacifism which does not even allow violence in situations of self-defence, let alone warfare. [The early Church would not baptise a soldier unless he renounced his commission and excommunicated any member who enlisted.] The politico-economic establishment must have been alienated by Jesus' rejection of wealth and power and his support for social justice to the poor, oppressed and the marginalized. The religious establishment would certainly have hated his catching them out on their hypocrisy, the manipulation of widows and orphans, and their games of inventing loopholes for the Law to allow the letter to be observed and the spirit denied.
Now he wants to go to Jerusalem, a political powder-keg. Is he nuts? Well, that question becomes answered when Jesus leads his executive committee on a mountaintop retreat. Matthew tells us that what happened there was ahistorical. It was a vision in which Peter, James, and John came to realize the divinity of the Christ. They came to know Jesus as, to borrow Ben Herbster's phrase, all of God that can be packed into a man. That epiphany gave them to strength to make that journey on to Jerusalem from where they would scatter to the four corners and all but John would be martyred.
The point I want to drive home is that. even as the Transfiguration reminds us of Christ's divinity, the feast can also feed a disorder in Christian culture, namely to miss the humanity of Jesus. How many really believe Jesus sweated, feared, got angry, felt sexual tension? If Jesus is a godlet, whose miracle stories are strictly historical, how can we relate? If Jesus is simply God in disguise, how do I follow? I certainly can't change water to wine, and even my mother didn't think I could walk on water. We need the real, human Jesus. And we need to follow his real teachings in our lives. Jesus himself told us that the 'Lord, Lord' prayer-and-praise bit doesn't cut it, that we must do the will of the Father if we are to be Kingdom people.
A balanced view of the Saviour is very important. I know other traditions have a range of beliefs, but we, as Catholic Christians, accept the definition of the Council of Chalcedon (451 AD) and thereby are called to embrace his full humanity as well as divinity. To do otherwise is to worship a phantom.
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