Editing is not happening this week...must ...keep...thinking...writing...cleaning up can happen later... this blog is my sketch pad. It does not have to make sense to the reader.
Expectancy is what is speaking to me from this weeks reading. I believe it will definitely be a sermon based on the old testament. It is not that I don't want to jump into the Gospel. There is certainly enough there for several sermons. Certainly I could probably condemn myself each and every time I put on the "clerical gear" and begin to think myself to important. Was not I honored to be the Bishops Asst at Matthews ordination this wednesday? Lord help me from my own ego. Let me not forget that Jesus warns the priests not to take the highest seat. We are called to take the lowest seat not because we are bad but because the master of the house might appear. Better to be asked to join the master than asked to get out of the high chair (high chair? interesting connection between babies and the levitical priests...ie any priest who forgets whom he or she serves. I may never be asked to sit with the Master but I would rather be asked to come up than kicked out of the way.
Then there is the widow and her mighty mite. There is her trust. There is her example. There is her witness that God does provide. There is her sacrifice...giving of her substance not excess. She would be a good sermon but I think even still it is the widow out of Exekiel who calls.
A few ideas which I want to put down. They might not make sense to any readers of this but I do not want to lose them.
* Start off sermon with sound...as sermon will be heard by examing chaplins it will be important to drown out any heresy- humor ???
* The movie The Rookie...movie about living into calling- scene where he realizes that he is doing exactly what he wants to do..."Today we get to play baseball"..."Today I get to be a priest" Focus on the sheer magnitude of our calling... this might be where I go with the sermon when trying to flesh out how Ezekiel applies. We are not to focus on the difficulties or if we do we need to keep them in context. The context is that if we stand at the pulpit or we sit in the pew we have been chosen...WE HAVE BEEN CHOSEN. How often do we act like the elder brother when the truth of the matter is that God calls us to share the amazing fact that we are to relish being chosen like the prodigal son. We have no claim to the kingdom but God's graciousness. "Today we get to play baseball" ...Today we get to share our lives with others. Today we get to share our talents with those who have not realized the gift that we have been given. It is also for them...those we meet. We get to be Christians! This is gifted ness. This is amazing and at present I am amazed I do not see it that way often.
*** Expectancy- the only time we really use that word is around pregnancy. "She is a mother expecting with child" " We are expecting to give birth in December" And the following is a little bit gross but a week ago when I took Benjamin to the Doctor he had a sore throught and the Dr said there was a little expectorant in his throat meaning that his sickness was seeping out something. Expectant...something that is beneath coming to the surface. Expectant...forthcoming. Expectant...something that is present but coming into being
Church is expectant. The sanctuarys that we sit in were once another churches expectant hope. Expectancy tied to vision...the working out of vision. Christs command to spread the Gospel...the acorn the very being of the tree which will hold hundreds/thousands of acorns...the already and the not yet...the working out of salvation history.
Part of Ezekiel is missionary. Ezekiel is giving away what he has... the widow can not see it. She is like the one (like so many around us) who do not see the hope or can allow themselves the trust of God in their lives. As Christians we are to witness it. We can not witness it if we do not live it. It is our living it that allows others to try it out.
That is all for now...this sermon will come. It will have life.
Friday, November 03, 2006
Thursday, November 02, 2006
Mutual Giving
I really appreciate these two previous posts...Steve offers great testimony to the abundance that God provides for us, and Scott has offered a great reflection on Stewardship and on the expectancy needed. Some great thoughts here!
I got to thinking after the "Habit of the Priesthood" class tonight about the ways that both Elijah and the widow minister to one another. Clearly, Elijah has abundance, and knows that he has the Lord's blessing, but also the widow is convinced (maybe it is just after this passage) to offer out of what she has to this stranger. She offers hospitality (even if a bit reluctantly) out of the meager sum that she has. She does this, not knowing the great ministry that Elijah will later perform for her in raising her son back to life.
Elijah is sent by God, sent as in ministry or mission, but he also is received, and is ministered to by the widow. At times we are sent, and there are times that in going to strange lands and contexts outside of our comfort zones there are people who minister to us, even as we strive to provide ministry and mission to them. There seems to be an element of mutual giving -- perhaps not "equal," but collaborative, and on a two way street, nonetheless. Clearly, as we seek out our first "calls" as priests it is bad form to say, "I want to work here because you clearly will minister to me," however if we are honest, we know that we will be the receiver and the giver, the giver and the receiver.
Very interesting story of Elijah and the widow ... lots to chew on ...
I got to thinking after the "Habit of the Priesthood" class tonight about the ways that both Elijah and the widow minister to one another. Clearly, Elijah has abundance, and knows that he has the Lord's blessing, but also the widow is convinced (maybe it is just after this passage) to offer out of what she has to this stranger. She offers hospitality (even if a bit reluctantly) out of the meager sum that she has. She does this, not knowing the great ministry that Elijah will later perform for her in raising her son back to life.
Elijah is sent by God, sent as in ministry or mission, but he also is received, and is ministered to by the widow. At times we are sent, and there are times that in going to strange lands and contexts outside of our comfort zones there are people who minister to us, even as we strive to provide ministry and mission to them. There seems to be an element of mutual giving -- perhaps not "equal," but collaborative, and on a two way street, nonetheless. Clearly, as we seek out our first "calls" as priests it is bad form to say, "I want to work here because you clearly will minister to me," however if we are honest, we know that we will be the receiver and the giver, the giver and the receiver.
Very interesting story of Elijah and the widow ... lots to chew on ...
Expectancy...John had it, Jesus had it, Elijiah had it
Expectancy... how do we view our blessings?
One of the most powerful sermons that I heard was on stewardship. This I think, is how it should be. Jesus spoke more about money than love in the Gospels. There is a reason for that. The great thing is we see that Jesus spoke about money not for monies sake but for ours. By being a pauper and living in pure expectancy Jesus lives out his own message. This should give us hope that Jesus had integrity. If Jesus had integrity than we might trust that Jesus knew of what he was about and what might be good for us. So if Jesus is speaking about money a lot and he himself is not out there seeking to take it for himself then it follows that spiritually money has a lot of power.
Anyway, the best sermon I heard was on stewardship and it was based on expectancy. The preacher did not dodge around the issue as if when we talk about money we are talking about persons outside of ear shot. This happens doesn't it? He spoke directly to his congregation. He challenged them with the question and he talked about the offertory. He challenged them with, "Go ahead, try and outgive God." The challenge was out of Expectancy...that we give in order to be God like. We trust that God does really like a cheerful giver. We trust that when we give faithfully that God will continue to be faithful to us and continue to provide as we provide to others. We give in response to God's mission to share but we also give as an act of faith that the God we worship will continue to provide for us.
In the OT reading Elijiah has expectancy. The woman to whom he ministers to (and provides a nifty miracle like Hanakah...the non terminating meal and oil) does not have expectancy. And this is not to condemn her. She was poor and she had children to feed. She was unable to see how God might have her interests at hand. What is interesting is that God does not bless her out of thin air but through Elijiah. Elijiah shows up with the message. He does have the gift of Expectancy. God tells him to enter a village and he does so. He is called to meet a widow and he goes out to find her (Widows by the way are those...like aliens, who are marginalized) Elijiah finds the widow who can no longer take care of herself. Obviously things are bad as she tells Elijiah..."I am going back to die" The widow does not have expectancy... the jig is up.
Elijiah brings her a miracle which should change her thinking. She is reminded that she is not alone. She is reminded that God is involved. Expectancy.
So he set out and went to Zarephath. When he came to the gate of the town, a widow was there gathering sticks; he called to her and said, "Bring me a little water in a vessel, so that I may drink." As she was going to bring it, he called to her and said, "Bring me a morsel of bread in your hand." But she said, "As the LORD your God lives, I have nothing baked, only a handful of meal in a jar, and a little oil in a jug; I am now gathering a couple of sticks, so that I may go home and prepare it for myself and my son, that we may eat it, and die." Elijah said to her, "Do not be afraid; go and do as you have said; but first make me a little cake of it and bring it to me, and afterwards make something for yourself and your son. For thus says the LORD the God of Israel: The jar of meal will not be emptied and the jug of oil will not fail until the day that the LORD sends rain on the earth."
One of the most powerful sermons that I heard was on stewardship. This I think, is how it should be. Jesus spoke more about money than love in the Gospels. There is a reason for that. The great thing is we see that Jesus spoke about money not for monies sake but for ours. By being a pauper and living in pure expectancy Jesus lives out his own message. This should give us hope that Jesus had integrity. If Jesus had integrity than we might trust that Jesus knew of what he was about and what might be good for us. So if Jesus is speaking about money a lot and he himself is not out there seeking to take it for himself then it follows that spiritually money has a lot of power.
Anyway, the best sermon I heard was on stewardship and it was based on expectancy. The preacher did not dodge around the issue as if when we talk about money we are talking about persons outside of ear shot. This happens doesn't it? He spoke directly to his congregation. He challenged them with the question and he talked about the offertory. He challenged them with, "Go ahead, try and outgive God." The challenge was out of Expectancy...that we give in order to be God like. We trust that God does really like a cheerful giver. We trust that when we give faithfully that God will continue to be faithful to us and continue to provide as we provide to others. We give in response to God's mission to share but we also give as an act of faith that the God we worship will continue to provide for us.
In the OT reading Elijiah has expectancy. The woman to whom he ministers to (and provides a nifty miracle like Hanakah...the non terminating meal and oil) does not have expectancy. And this is not to condemn her. She was poor and she had children to feed. She was unable to see how God might have her interests at hand. What is interesting is that God does not bless her out of thin air but through Elijiah. Elijiah shows up with the message. He does have the gift of Expectancy. God tells him to enter a village and he does so. He is called to meet a widow and he goes out to find her (Widows by the way are those...like aliens, who are marginalized) Elijiah finds the widow who can no longer take care of herself. Obviously things are bad as she tells Elijiah..."I am going back to die" The widow does not have expectancy... the jig is up.
Elijiah brings her a miracle which should change her thinking. She is reminded that she is not alone. She is reminded that God is involved. Expectancy.
So he set out and went to Zarephath. When he came to the gate of the town, a widow was there gathering sticks; he called to her and said, "Bring me a little water in a vessel, so that I may drink." As she was going to bring it, he called to her and said, "Bring me a morsel of bread in your hand." But she said, "As the LORD your God lives, I have nothing baked, only a handful of meal in a jar, and a little oil in a jug; I am now gathering a couple of sticks, so that I may go home and prepare it for myself and my son, that we may eat it, and die." Elijah said to her, "Do not be afraid; go and do as you have said; but first make me a little cake of it and bring it to me, and afterwards make something for yourself and your son. For thus says the LORD the God of Israel: The jar of meal will not be emptied and the jug of oil will not fail until the day that the LORD sends rain on the earth."
all she had to live on
The only easy thing about seminary, for me, is the ability to feel high and mighty about myself. Since I started the process toward ordination, whenever I read the story of the widow's mite I immediately associate myself with the widow. "I've given up my college education, my career plans, my comfortable life, &c, &c, all I had to live on to follow your call, God. Now what are you going to do for me?"
In reading today, however, it occurs to me that neither sentence I just spoke appear on the lips of the widows in Mark. She doesn't place here two copper coins in the treasury, stop, and make a claim to how great it is to give out of poverty. Instead it is Jesus, the righteous judge, who makes the claim of her greatness.
It is so easy to give out of abundance. Sure, I've given up a lot to follow this call (my wife has given up a lot more), but I by no means am close to giving "all I have to live on." As I sit here typing on my laptop, dressed, and in a warm (albeit grossly overpriced) apartment surrounded by books and gadgets and things of all sorts I'm realizing just what abundance looks like. Sure, I donate (well its Cassie's money really) $10,000 + to Virginia Theological Seminary each year, but I certainly get something out of it. Sure, we make a token gift to my Field Ed site, but we're no where near a tithe, let along "all we have to live on". Sure we sponsor a Compassion child at $32 a month, but who in that relationship is living in abundance, certainly its us.
Perspective has allowed me this day to see the great abundance around me. So too have I realized that God is the judge of who is the greatest, not me, not society, but God alone. So we'll continue to offer our gifts, but I certainly won't be nearly as self-righteous about their impact, on me or the world.
In reading today, however, it occurs to me that neither sentence I just spoke appear on the lips of the widows in Mark. She doesn't place here two copper coins in the treasury, stop, and make a claim to how great it is to give out of poverty. Instead it is Jesus, the righteous judge, who makes the claim of her greatness.
It is so easy to give out of abundance. Sure, I've given up a lot to follow this call (my wife has given up a lot more), but I by no means am close to giving "all I have to live on." As I sit here typing on my laptop, dressed, and in a warm (albeit grossly overpriced) apartment surrounded by books and gadgets and things of all sorts I'm realizing just what abundance looks like. Sure, I donate (well its Cassie's money really) $10,000 + to Virginia Theological Seminary each year, but I certainly get something out of it. Sure, we make a token gift to my Field Ed site, but we're no where near a tithe, let along "all we have to live on". Sure we sponsor a Compassion child at $32 a month, but who in that relationship is living in abundance, certainly its us.
Perspective has allowed me this day to see the great abundance around me. So too have I realized that God is the judge of who is the greatest, not me, not society, but God alone. So we'll continue to offer our gifts, but I certainly won't be nearly as self-righteous about their impact, on me or the world.
Wednesday, November 01, 2006
Feeling Beat
Between my two young children keeping me awake, an increased amount of animosity among people in my church, The Episcopal Church, some classes that I am working to just get through, and a busy family life, I am feeling tired ... in need of healing, rest, but all I have is coffee ... (actually, not such a bad thing, afterall...)
Elijah (and Yahweh) go outside of the expected land...
An interesting thought...where is this passage placed, and looking at how it functions within the entire story of Elijah....
Please forgive this excerpt from a paper I wrote on the passage, I Kings 17:17-24 ..
Please forgive this excerpt from a paper I wrote on the passage, I Kings 17:17-24 ..
"Canonical criticism would ask the question of what is the importance of where this story is placed. That placement leads us to see that it offers insight into Elijah (i.e. that he has the word of God, that even God listens, he haggles); into the Power of the Lord (that he has power over weather, over life and death, even outside of Israel/Judah); and makes a clear contrast between this foreign, Phoenician Woman and Ahab, the king of Israel (one recognizes the word of Elijah, recognizing the truth, welcoming him in rather than chasing him away). The story of Elijah the Tishbite is tied with other stories of this prophet[i] who suddenly appears on the scene in King Ahab’s court in the Northern Kingdom of Israel.
Just before this pericope about the rising of the widow’s son, the prophet Elijah speaks to Ahab and proclaiming in 1 Kings 17:1b that there “. . . shall be neither dew nor rain these years, except by my word.”[ii] (NSRV) Ahab does not listen to Elijah and does not believe that Elijah has the word of God and that he is a man of God. The action of God’s to cause drought across the land was the first dramatic example of God’s control over life and death. In 1 Kings 17:14, Elijah says to the woman that if she shares her food with him the Lord will bless her, “For thus says the Lord the God of Israel: the jar of meal will not be emptied and the jug of oil will not fail until the day that the Lord sends rain on the earth.” (NSRV)
The story in 1 Kings 17:17-24 specifically takes place outside the area of King Ahab, outside
[i] “These stories about the prophetic ministry of Elijah the Tishbite, originally independent, now form a tightly organized literary unit.” Walsh, Jerome T. and Christopher T. Begg, 1-2 Kings in New Jerome Biblical Commentary, (New York; Prentice Hall; 1990), 171.
[ii] “for it is a theme of this whole narrative (chs. 17-18) that God has control over all aspects of nature.” Carson, D.A. editor New Bible Commentary: 21st Century Edition (Downers Grove, Ill; InterVarsity; 1994), 358.
[iii] “The first theme sounds from the beginning. Baal was worshiped as the God of storms and fertility. A Yahwist claim to control rainfall constitutes a direct assault on Baalist religion.” Walsh, Jerome T. and Christopher T. Begg, 1-2 Kings in The New Jerome Biblical Commentary, (New York; Prentice Hall; 1990), 171.
[iv] “. . . a certain widow: Widowhood was a mark of dependency, since such women often lacked the means to support themselves, even more so in times of famine.” Cogan, Mordechai, The Anchor Bible:1 Kings: A New Translation with Introduction and Commentary (New York; Doubleday; 1964), 427.
I got nuthin'
I'm struck in my reading today that nothing seems to be jumping out at me. Sure, I'm working through Scott's response to my post yesterday, as well as the implications of the wrong widow proposition. I'm also struggling with the Church today. I posted over on a bored seminarian about this new group call The Episcopal Majority that ENS says is "standing up for 'middle' chuch". This coupled with the recent action by the KJS's new Chancellor have left me feeling uneasy. Will the tenure of the new Presiding Bishop be one of rooting out conservatives? Or will she live up to her hype as reconciler and leader? I'm nervous, too nervous to get much beyond the collect for Proper 27b.
O God, whose blessed Son came into the world that he might destroy the works of the devil and make us children of God and heirs of eternal life: Grant that, having this hope, we may purify ourselves as he is pure; that, when he comes again with power and great glory, we may be made like him in his eternal and glorious kingdom; where he lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.
We are all heirs of God. We are called to be pure. We are to strive to be like Jesus. And what do we do instead? The work of the devil; tearing down the Church, tearing down fellow believers, focusing on our own problems instead of doing the work of the LORD. Psalm 146 give us our mission:- 7
- The LORD sets the prisoners free;
the LORD opens the eyes of the blind; *
the LORD lifts up those who are bowed down; - 8
- The LORD loves the righteous;
the LORD cares for the stranger; *
he sustains the orphan and widow,
but frustrates the way of the wicked.
Is it the right widow?
I enjoyed Steve's last post and the idea of whether or not the widow who feeds Elijiah is in fact the widow whom God sent Elijiah to. One sort of concludes it must have been because she does in fact feed Elijiah. His question of mistake and call raised in me not only the image of the widow who is blessed by Elijiah but other call and deliverance stories. It is my contention that God is just as willing to utilize ignorance as willing obediance. We might be called to seek God in obediance but this does not mean that he must always lead folks who are aware. I could not help but think of the man who helps Paul after he is struck blind. This man is certainly not willing yet does it anyway. How could he know the miracle that was going to unfold? How could he possibly have known that the one who was most despised was going to become the greatest champion? He could not have known. Paul certainly did not know it. Happenstance reveals itself as God's will and this creates a bigger question, is all happenstance created equal? Just how active is God? Does God insert himself as it appears in the Elijiah and Paul story or is he always active becoming more active to lean on certain events and thus influence outcomes or is God always leaning (active) on all events and we only seem able to recognize it now and again? If God is always active it would mean that everything is miraculous and if everything is miraculous why are we not aware of it? It could be that we have become complacent in our awareness. If I no longer think life is by its very nature miraculous I become able to snuff it out. If I no longer think nature is gift I can cut it down. What would it be like to live seeing that the Elijiah feeding the widow and the Paul call story are not the exceptions but the rule? This in fact might be the very reason that the widow's mite is such an important story. She gives her all in expectation that she will receive because in some form or another God will provide.
Tuesday, October 31, 2006
a teaching moment
I've spent a good part of my spiritual journey looking at how God uses the mistakes we make. A friend with whom I taught Sunday School many years ago put it this way, "We are like clay pots. Each time we make a mistake, or get dropped, a new crack is formed. Yet the light of God lives within us, shining through the cracks of our mistakes to show His light to the world." Seems an apt analogy as millions of pumpkins will allow light to shine through their cracks tonight, but I digress.Her view of the redemption of mistakes is one that has stuck with me through more than my fair share of goof-ups. And in the First Kings reading from Proper 27b has light shing through it as well. I'm probably reading too much into the text (or at least viewing it too literally), but it looks like Elijah runs into the wrong widow upon arrving at Zarephath.The Lord commanded Elijah to go and live in Zarephath "for I have commanded a widow there to feed you." Having not looked at the Hebrew, it seems to be straightforward enough. God is calling Elijah to move having already called the widow to feed him. Elijah, not knowing which widow in Zarephath has recieved the call, calls out to the first one he sees."Bring me a little water in a vessel, so that I may drink," he says. I wonder if that was a litmus test for the widow. Because she agreed to get him water, Elijah assumed she was the widow called by God. "Bring me a morsel of bread in your hand," he shouts as she departs. In the words of my 12th grade English teacher, "we all know what happens when you spell assume backwards." [pause]Anyway, in her response to Elijah it seems clear that this was, in fact, not the right widow. "As the LORD your God lives, I have nothing baked, only a handful of meal in a jar, and a little oil in a jug..." This doesn't sound like a woman called by God to feed Elijah, but alas God works through the mistake. Elijah speaks a word to her, a new call to a new widow to take care of Elijah.Do not be afraid; go and do as you have said; but first make me a little cake of it and bring it to me, and afterwards make something for yourself and your son. For thus says the LORD the God of Israel: The jar of meal will not be emptied and the jug of oil will not fail until the day that the LORD sends rain on the earth.This new call will test the faith of both Elijah and the widow, but is a wonderful teaching moment for them both. Through Elijah's mistake God is given the opportunity to show both Elijah and the widow what He can do with meager means. A mircle happens over and over again for "many days" as the meal and oil never run out. Each day as they ate, they were able to give thanks to the LORD for the gift of daily bread, bread which should not exist, but for the mistake of Elijah.
Monday, October 30, 2006
i smell stewardship
One thing I'm sorry I haven't learned at seminary is what group put together the lectionary, and how decisions were made regarding what texts would be read when. It seems to me as though they knew that late fall was stewardship time and the readings for later propers should reflect that. Proper 27, Year B is no different. Elijah and the widow (a story that I had overlooked before - but will no doubt reflect upon this week), the once for all gift of Christ, and the widows mite, geeesh, these guys (I assume they were guys) were good.
But today I can't help but notice something not stewardship related. Instead I'm still thinking of the rules I wrote about on Friday and am awe struck by the words of Jesus in Mark 12.
Beware of the scribes, who like to walk around in long robes, and to be greeted with respect in the marketplaces, and to have the best seats in the synagogues and places of honor at banquets! They devour widows' houses and for the sake of appearance say long prayers. They will receive the greater condemnation.
After the consecration service of our new Diocesan, my wife went ape sh*t over the pomp and circumstance that necessarily goes along with a service of such historical significance. (I say necessarily only because I've been formed in a tradition of apostolic succession, Cassie feels differently). Her argument, which is an apt one, surrounds the focus on the individual, in this case the robing of a new bishop, when the church's one foundation, the church's one focus should be on the saving work of God through Jesus Christ. For her, the words of Jesus could just as easily be read, "beware of bishops, who like to walk around in funny hats and long robes, and to be greeting with respect because of thier purple shirts, and to have the best seats in the churches and places of honor at all times! The money spent on their accutremont devours widows' houses and for the sake of appearance they read prayers from a book. They will recieve teh greater condemnation."
As an anti-oxford, anti-cambridge evanglical episcopalian I can certainly see her point. These things we do; from processions to mitres, are exactly that, things we do. It seems to me they are inherently neutral; neither good nor evil themselves, but it is in their use that they gain an identity. If a bishop is using the material particularities of his or her position to "lord it over" those not of that order the office of bishop with all of its material components is then one that is evil. If instead a bishop uses her or his office to the glory of God then the office with all its purple, pomp, and circumstance is one that is good.
The scribes themselves were not bad people, they were just caught up in their role. They lived a lifestyle that focused attention on themselves and not on the LORD. So too it can be with bishops (and priests and deacons and laity). Our job, instead of worrying about titles and such, is to make pure the intentions of our heart, so that we might come before the Lord our God blameless and seeking only His glory. Otherwise, prepare the condemnation.
Image from the archbishop of canterbury website, http://www.anglicancommunion.org, a press release
Friday, October 27, 2006
what's the deal with all these rules anyway?
So if through Jesus Christ we are left with only two Commandments, and if through Jesus Christ the law of death was removed so that we are saved by grace through faith, then what is the deal with all these rules? There has to be a reason why Deuteronomy and Leviticus have been made a part of the canon (official Bible). There has to be a reason why Paul, hater of the law, creates rules for the churches in crisis to which he writes. What is the deal with all these rules?
Now this is the commandment--the statutes and the ordinances--that the LORD your God charged me to teach you to observe in the land that you are about to cross into and occupy, so that you and your children and your children's children, may fear the LORD your God all the days of your life, and keep all his decrees and his commandments that I am commanding you, so that your days may be long.
From Deuteronomy 6 (Proper 26b) we get two answers to this age-old question about rules. First, the rules exist so that all might fear the LORD. Much has been written regarding the right understanding of "fear the LORD", suffice it to say that a fear of the LORD is a right understanding of the one who is entirely other. God is so different from us, all loving, all knowing, Trinity, etc. that to understand God is to misunderstand God. So, we are left with only an understanding of the ambiguity of God, and ambiguity makes humans uncomfortable. To fear the LORD is to allow for the uncomfortableness of God in our lives. The rules result in fear of the LORD in that they point us to what is important to God - ultimately the second reason for rules - "so that our days might be long."
God loves his Creation. God loves the earth, the stars, plants, and animals. God loves humans too. God did not intend for humans to taste death, we did that to ourselves. So, with that in mind, God gave us rules to prolong as long as possible the inevitablity of death. At the second coming, with the creation of a new heaven and a new earth, rules will no longer be necessary, for we will once again be restored to a life without death, but for now, in order that we might live long in the land, long in God's Creation, we are given the rules.
Still, I struggle with the rules, espeically with how they were redeemed through Jesus Christ, and how some were specific to Churches in crisis. My church, the Episcopal Church, is dealing with these struggles in spades. What does God say about homosexuality? What does God say about the ordination of women? What does Jesus mean by love your neighbor as yourself? All of these questions lead us to interpretation. And since the enlightenment we trusted our interpretation to reveal the Truth of God's Word. Today, we aren't so sure we can find that Truth, but maybe, if we're lucky we might find a piece of it. Is my piece of truth a rule which are all to follow? Or, rather is it the first half of a sentance of God? See, I've talked myself back into a corner again.
What is the deal with all these rules anyway?
Now this is the commandment--the statutes and the ordinances--that the LORD your God charged me to teach you to observe in the land that you are about to cross into and occupy, so that you and your children and your children's children, may fear the LORD your God all the days of your life, and keep all his decrees and his commandments that I am commanding you, so that your days may be long.
From Deuteronomy 6 (Proper 26b) we get two answers to this age-old question about rules. First, the rules exist so that all might fear the LORD. Much has been written regarding the right understanding of "fear the LORD", suffice it to say that a fear of the LORD is a right understanding of the one who is entirely other. God is so different from us, all loving, all knowing, Trinity, etc. that to understand God is to misunderstand God. So, we are left with only an understanding of the ambiguity of God, and ambiguity makes humans uncomfortable. To fear the LORD is to allow for the uncomfortableness of God in our lives. The rules result in fear of the LORD in that they point us to what is important to God - ultimately the second reason for rules - "so that our days might be long."
God loves his Creation. God loves the earth, the stars, plants, and animals. God loves humans too. God did not intend for humans to taste death, we did that to ourselves. So, with that in mind, God gave us rules to prolong as long as possible the inevitablity of death. At the second coming, with the creation of a new heaven and a new earth, rules will no longer be necessary, for we will once again be restored to a life without death, but for now, in order that we might live long in the land, long in God's Creation, we are given the rules.
Still, I struggle with the rules, espeically with how they were redeemed through Jesus Christ, and how some were specific to Churches in crisis. My church, the Episcopal Church, is dealing with these struggles in spades. What does God say about homosexuality? What does God say about the ordination of women? What does Jesus mean by love your neighbor as yourself? All of these questions lead us to interpretation. And since the enlightenment we trusted our interpretation to reveal the Truth of God's Word. Today, we aren't so sure we can find that Truth, but maybe, if we're lucky we might find a piece of it. Is my piece of truth a rule which are all to follow? Or, rather is it the first half of a sentance of God? See, I've talked myself back into a corner again.
What is the deal with all these rules anyway?
Thursday, October 26, 2006
you are not far from the kingdom of God
I get my scribes, Saducees, and Pharisees mixed up, but it seems to me they all had one thing in common; they focused too much on doing the right liturgy and having the law memorized and they missed everything else their faith called them to. So it is so amazing to me that this Saducee in Mark 12 (Proper 26b) seems to get it all right, down to his last words to Jesus, "this is much more important that all whoe burnt offereings and sacrfices."
When asked by this man "Which commandemnt is the first of all" Jesus didn't run to the 10 (or 11 depending) commandments of Exodus. Instead he recalled for those around him the words of Moses on the edge of the Promised Land, "Hear, O Israel: the Lord our God, the Lord is one; you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength." Within this one commandment, this Great Commandment, is a whole set of doctrine that defined for the Israelites, and still us today, what God really wants.
Hear, O Israel - Israel is the name given to Jacob after he wrestled all night with the god-man at the river. Israel came to be the name of Jacob-Israel's tribe, his family, his nation. To be called the People Isreal is to be called a people unafraid to wrestle with God. Although, here they are called to "hear" they are forever expected to come back to God with the hard questions.
The Lord our God - to claim the Lord as "our God" is to understand God's deepest desire; to be in relationship with His creation. The Lord our God is the direct correlation to we, God's people. We are called, each by name, to be in relationship with the Lord so that he might be our God.
the Lord is one - monotheistic religion is a radically new concept at the time of the Exodus. For this group of ragtag people to cast of the majority belief of the rest of the ancient world is, in fact, quite a statement. The Lord is one is the basis of the Nicean concept of Trinity (of one being, begotten not made, proceding from the Father...). To worship one God, to recognize only one God is to make a giant statement about the nature of that God.
You shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength. - this is not a little expectation on the part of God. To love God with all heart, soul, mind, and strength is not an easy endeavor, but to know that God loves you before, in fact whether or not, you love him back makes it all the more easy. Note that this Great Commandment, when uttered by Moses, is after God has saved his people from bondage. It is as they prepare to enter the land promised to them by God. God didn't wait for Israel to love God to save them, but rather saved them, loved them, from before.
These imdedded statements of doctrine are not, by anymeans, the exclusive understanding of our relationship with God. They are however, the beginning of an understanding that right liturgy and memorized law are not the way to meet God. It is rather in the act of naming God and loving God that relationship begins. It is this relationship that Jesus spoke about when he told the Saducee, "You are not far from the kingdom of God."
Of course the other half of the kingdom lies in the second commandment. See my friend Peter's post on loving your neighbor as yourself for some great insights (and some good sarcasm).
When asked by this man "Which commandemnt is the first of all" Jesus didn't run to the 10 (or 11 depending) commandments of Exodus. Instead he recalled for those around him the words of Moses on the edge of the Promised Land, "Hear, O Israel: the Lord our God, the Lord is one; you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength." Within this one commandment, this Great Commandment, is a whole set of doctrine that defined for the Israelites, and still us today, what God really wants.
Hear, O Israel - Israel is the name given to Jacob after he wrestled all night with the god-man at the river. Israel came to be the name of Jacob-Israel's tribe, his family, his nation. To be called the People Isreal is to be called a people unafraid to wrestle with God. Although, here they are called to "hear" they are forever expected to come back to God with the hard questions.
The Lord our God - to claim the Lord as "our God" is to understand God's deepest desire; to be in relationship with His creation. The Lord our God is the direct correlation to we, God's people. We are called, each by name, to be in relationship with the Lord so that he might be our God.
the Lord is one - monotheistic religion is a radically new concept at the time of the Exodus. For this group of ragtag people to cast of the majority belief of the rest of the ancient world is, in fact, quite a statement. The Lord is one is the basis of the Nicean concept of Trinity (of one being, begotten not made, proceding from the Father...). To worship one God, to recognize only one God is to make a giant statement about the nature of that God.
You shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength. - this is not a little expectation on the part of God. To love God with all heart, soul, mind, and strength is not an easy endeavor, but to know that God loves you before, in fact whether or not, you love him back makes it all the more easy. Note that this Great Commandment, when uttered by Moses, is after God has saved his people from bondage. It is as they prepare to enter the land promised to them by God. God didn't wait for Israel to love God to save them, but rather saved them, loved them, from before.
These imdedded statements of doctrine are not, by anymeans, the exclusive understanding of our relationship with God. They are however, the beginning of an understanding that right liturgy and memorized law are not the way to meet God. It is rather in the act of naming God and loving God that relationship begins. It is this relationship that Jesus spoke about when he told the Saducee, "You are not far from the kingdom of God."
Of course the other half of the kingdom lies in the second commandment. See my friend Peter's post on loving your neighbor as yourself for some great insights (and some good sarcasm).
Wednesday, October 25, 2006
Loving thy Neighbors
And, so we quote this greatest commandment quite a lot ...
"you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.' The second is this, 'You shall love your neighbor as yourself.' There is no other commandment greater than these."
I hear these words very often, and they seem to be at the root of much of our Christian Ethics, as I guess they should be. Loving our neighbors as we love our selves.
Well, it gets tricky here ... ours is a culture that lifts up the self, we have magazine racks and self-help sections of bookstores full of advice for our "selves," and we hear the advice that we should be "Getting the Love we Deserve," and that we should be proactive, stand up for ourselves, advocate for our best position - salary and all that ... In the church, we hear these terms of "self care" which, to me, is a good thing - clergy, and everyone, should take care of our selves - however, the tricky thing is that when we privilege self-care, we forget that what Jesus called us to do is to not only love our selves, but love our neighbors as our selves. LOVE OUR NEIGHBORS, as we love our selves. Here is where the bookstores are of little help, there are no sections on "How to care for your neighbor," "How to offer hospitality to the stranger," "How to do small things for others," "How to transform your self-orientation to an 'other-orientation.' "
Actually, there is a book that outlines some of these practices, and it is a very old book, telling the Old Old Story of God's hospitality to the Israelites in the Desert, God's gift of a covenant, God's gift of the Law, God's gift of making a People, rather than individuals. It is a story of God's love that so overflowed that God sent his Son as a gift to the world. And, this son perhaps practiced some self-care in going to the desert to commune with his Abba (father), but Jesus spent far more time doing "other-care" than "self-care," ... and far more time hanging out with a group of loyal (mostly) but clueless (mostly) followers, and hanging out with those in society that were no one's neighbors.
As I look at this passage, I wonder if churches could take a whole season - perhaps Advent (when too much focus can be on commercialism), and just preach, discuss, and act on this saying - love the Lord, Love the Neighbor, Love the self (in that order).
Naaah, I am talking crazy ... ( Jesus must have been talking metaphorically. ;))
"you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.' The second is this, 'You shall love your neighbor as yourself.' There is no other commandment greater than these."
I hear these words very often, and they seem to be at the root of much of our Christian Ethics, as I guess they should be. Loving our neighbors as we love our selves.
Well, it gets tricky here ... ours is a culture that lifts up the self, we have magazine racks and self-help sections of bookstores full of advice for our "selves," and we hear the advice that we should be "Getting the Love we Deserve," and that we should be proactive, stand up for ourselves, advocate for our best position - salary and all that ... In the church, we hear these terms of "self care" which, to me, is a good thing - clergy, and everyone, should take care of our selves - however, the tricky thing is that when we privilege self-care, we forget that what Jesus called us to do is to not only love our selves, but love our neighbors as our selves. LOVE OUR NEIGHBORS, as we love our selves. Here is where the bookstores are of little help, there are no sections on "How to care for your neighbor," "How to offer hospitality to the stranger," "How to do small things for others," "How to transform your self-orientation to an 'other-orientation.' "
Actually, there is a book that outlines some of these practices, and it is a very old book, telling the Old Old Story of God's hospitality to the Israelites in the Desert, God's gift of a covenant, God's gift of the Law, God's gift of making a People, rather than individuals. It is a story of God's love that so overflowed that God sent his Son as a gift to the world. And, this son perhaps practiced some self-care in going to the desert to commune with his Abba (father), but Jesus spent far more time doing "other-care" than "self-care," ... and far more time hanging out with a group of loyal (mostly) but clueless (mostly) followers, and hanging out with those in society that were no one's neighbors.
As I look at this passage, I wonder if churches could take a whole season - perhaps Advent (when too much focus can be on commercialism), and just preach, discuss, and act on this saying - love the Lord, Love the Neighbor, Love the self (in that order).
Naaah, I am talking crazy ... ( Jesus must have been talking metaphorically. ;))
Tuesday, October 24, 2006
it is more than the law...
For the law appoints as high priests those who are subject to weakness, but the word of the oath, which came later than the law, appoints a Son who has been made perfect forever.
I am in no way insinuating that I consider myself a "high priest", but I am, at least, on the road to the priesthood. In the olden days it was the law that appointed priests, now it is the Holy Spirit which that calls us to the priesthood. Be it the law or the Holy Spirit doing the calling, it is still human "who are subject to weakness" being called.
As I write this I am painfully aware of my own weakness. Its the end of the quarter, and I've handed in my paper for Church History and my Student Body Report for the Board. I'm tired. I've done work in the evening for the first time in over a year, and it really took its toll on me. I'm about to begin a class session at Wesley which I HATE!!!! HATE HATE HATE!!! (sorry).
Anyway, its the weakness part of this letter to the Hebrews that I'm relating to today. And its in much excitement that I look at the Son, "who has been made perfect forever" offering intercession for me, for my sin, for my weaknesses.
I am in no way insinuating that I consider myself a "high priest", but I am, at least, on the road to the priesthood. In the olden days it was the law that appointed priests, now it is the Holy Spirit which that calls us to the priesthood. Be it the law or the Holy Spirit doing the calling, it is still human "who are subject to weakness" being called.
As I write this I am painfully aware of my own weakness. Its the end of the quarter, and I've handed in my paper for Church History and my Student Body Report for the Board. I'm tired. I've done work in the evening for the first time in over a year, and it really took its toll on me. I'm about to begin a class session at Wesley which I HATE!!!! HATE HATE HATE!!! (sorry).
Anyway, its the weakness part of this letter to the Hebrews that I'm relating to today. And its in much excitement that I look at the Son, "who has been made perfect forever" offering intercession for me, for my sin, for my weaknesses.
Monday, October 23, 2006
The Shema
Hear, O Israel: The LORD is our God, the LORD alone
שמצ ישראל יהוה אלהינך יהוה אחד
This poor approximation (my first attempt at Hebrew unicode) is the Shema (שמצ) of Isreal, the words bound on their hands and on their doorposts. The key to understanding the relationship between God and his people. Hear O Israel, The LORD is our God, the LORD alone.
It is a reprise of this ancient saying that Jesus gives as the Great Commandment. This statement of fact, that the LORD is God and that the LORD is one is the key to understanding the New Covenant - between God and man through the godman, Jesus of Nazareth.
Whether Jew of Christian the entreaty of Moses remains for us both, "Keep these words that I am commanding you today in your heart. Recite them to your children and talk about them when you are at home and when you are away, when you lie down and when you rise. Bind them as a sign on your hand, fix them as an emblem on your forehead, and write them on the doorposts of your house and on your gates."
שמצ ישראל יהוה אלהינך יהוה אחד
This poor approximation (my first attempt at Hebrew unicode) is the Shema (שמצ) of Isreal, the words bound on their hands and on their doorposts. The key to understanding the relationship between God and his people. Hear O Israel, The LORD is our God, the LORD alone.
It is a reprise of this ancient saying that Jesus gives as the Great Commandment. This statement of fact, that the LORD is God and that the LORD is one is the key to understanding the New Covenant - between God and man through the godman, Jesus of Nazareth.
Whether Jew of Christian the entreaty of Moses remains for us both, "Keep these words that I am commanding you today in your heart. Recite them to your children and talk about them when you are at home and when you are away, when you lie down and when you rise. Bind them as a sign on your hand, fix them as an emblem on your forehead, and write them on the doorposts of your house and on your gates."
Thursday, October 19, 2006
what do you want me to do for you?
Wouldn't it be nice to hear those words coming from the mouth of God? As the end of the first quarter looms less than a week away I'm realizing all the things I need to do; my church history paper, my board of trustees report, a trip to harrisburg for the consecration of our new diocesan bishop, my church history exam, my systematic theology paper, etc. Lots and lots of things to do and enough stress to keep them from getting done.
"What do you want me to do for you?" God has already done one thing, my systematic paper got pushed back by a week. I'd love it if God would go ahead and write the papers for me. But I know this is not what God has in mind when he asks questions like these.
"What do you want me to do for you?" God wants me to be reconciled; to him and to humanity. God wants me to be healed; from illness and from sin. God wants me to want these things. When God asks this question in the person of Jesus Christ he is saying, "What can I do for you to bring you into relationship with me?" Mearly in the answering of the question we succeed in the call. To answer, like Bartimaeus, "let me see again" is to say "I believe you can make me well." Believing in the power of God to restore health, to restore right relationships, to restore us to wholeness is to have faith. See, its not us asking "What can I do to have faith?" No, its Jesus asking us "What can I do for you, so that your faith my be restored?" If our hearts have been opened, we can answer this question. If our hearts remain hard, then we walk away still blind, still sick, still in broken relationships.
What do you want Jesus to do for you?
"What do you want me to do for you?" God has already done one thing, my systematic paper got pushed back by a week. I'd love it if God would go ahead and write the papers for me. But I know this is not what God has in mind when he asks questions like these.
"What do you want me to do for you?" God wants me to be reconciled; to him and to humanity. God wants me to be healed; from illness and from sin. God wants me to want these things. When God asks this question in the person of Jesus Christ he is saying, "What can I do for you to bring you into relationship with me?" Mearly in the answering of the question we succeed in the call. To answer, like Bartimaeus, "let me see again" is to say "I believe you can make me well." Believing in the power of God to restore health, to restore right relationships, to restore us to wholeness is to have faith. See, its not us asking "What can I do to have faith?" No, its Jesus asking us "What can I do for you, so that your faith my be restored?" If our hearts have been opened, we can answer this question. If our hearts remain hard, then we walk away still blind, still sick, still in broken relationships.
What do you want Jesus to do for you?
Wednesday, October 18, 2006
God and the future
- What follows is a more theological rambling than usual. While I don't normally get comments on my writings, this is something I am struggling to comprehend, so please, if you have a thought, pass it along.
- The LORD saw it, and it displeased him
- that there was no justice.
- He saw that there was no one,
- and was appalled that there was no one to intervene;
His assumption that God does not know the future goes as follows. The future is not a thing. God does not know things that do not exist,for example, my twin brother George, since I have no twin brother. Therefore God does not know the future. I got him to admit two points; 1) God knows all possibilities of the future based on the freewill actions and decisions of human beings and 2) God is a pretty good guesser of what action humankind will take as he is vey much in tune with the human condition (see the Incarnation).
The passage I pulled from Isaiah seems to give some credence to my friends position. God is displeased by his people upon seeing their actions - he is not displeased prior. God is appalled that he can find no one to intervene - God must seek someone, He does not already know who will intercede. This has interesting ramifications on God the Son being made incarnate, i.e. was it the plan from before time? did God the Son have another option? does God even know when God the Son will return?
As will all theological suppositions this carries a ton of unintended consequences. If you see any please let me know. Also, I hope to discuss more about God existing within/outside of time witht this friend, but I think that may be where we find him to be "heretical".
Tuesday, October 17, 2006
a different focus
This morning I couldn't help but notice how the story of blind Bartimaeus (25b) is almost the exact opposite story of the young rich man (23b). While the confident young man boasted of the laws he had kept since his youth, Bartimaeus calls only for mercy. While the young man wants to know what he can do to inherit eternal life, Bartimaeus knows only to call upon Jesus. While the young man goes away shocked and grieving, Bartimaeus regains his sight and follows Jesus.
How often have I had the focus of the young rich man. "Look at me! Look, I left a coushy job and came to seminary God. I'm a good person. What else can I do for you God?" It is in these times that I forget just who got me here. If it weren't for God's grace in the midst of my own poor discernment I would have never brought so low as to only know to call upon Jesus. I would have never met my wife. I would have never received my call.
How often have I had the focus of blind Bartimaeus. "Jesus, Son of David, have mercy on me!" Not often enough I'm afraid. But, over the past two years the words of Bartimaeus have begun to invade my heart. The Jesus Prayer "Lord Jesus Christ, Son of God, have mercy on me, a sinner" have sustained me in times of frustration, times of exhaustion, and times of spiritual dryness. How often have I had the focus of blind Bartimaues? Hopefully a little more every day.
How often have I had the focus of the young rich man. "Look at me! Look, I left a coushy job and came to seminary God. I'm a good person. What else can I do for you God?" It is in these times that I forget just who got me here. If it weren't for God's grace in the midst of my own poor discernment I would have never brought so low as to only know to call upon Jesus. I would have never met my wife. I would have never received my call.
How often have I had the focus of blind Bartimaeus. "Jesus, Son of David, have mercy on me!" Not often enough I'm afraid. But, over the past two years the words of Bartimaeus have begun to invade my heart. The Jesus Prayer "Lord Jesus Christ, Son of God, have mercy on me, a sinner" have sustained me in times of frustration, times of exhaustion, and times of spiritual dryness. How often have I had the focus of blind Bartimaues? Hopefully a little more every day.
Seeking light...growling like a bear
Therefore justice is far from us,
and righteousness does not reach us;
we wait for light, and lo! there is darkness;
and for brightness, but we walk in gloom.
We grope like the blind along a wall,
groping like those who have no eyes;
we stumble at noon as in the twilight,
among the vigorous as though we were dead.
We all growl like bears;
like doves we moan mournfully.
We wait for justice, but there is none;
for salvation, but it is far from us.
For our transgressions before you are many,
and our sins testify against us.
Our transgressions indeed are with us,
and we know our iniquities:
transgressing, and denying the LORD,
and turning away from following our God,
Isaiah snagged me this morning. I nodded while reading Hebrews and thought there is a lot of the Blind Man in me as I read Mark. Yet what leapt of the page (or the screen) was Isaiah. It is no wonder that Paul loved Isaiah for Isaiah so easily lends it self to seeing Christ among his pages.
Therefore justice is far from us,
and righteousness does not reach us;
we wait for light, and lo! there is darkness;
and for brightness, but we walk in gloom.
I have been wrestling this past semester with my own form of Pelegianism. No I'm not an official heretic proclaiming as Pelagius did that "human beings are able to achieve their salvation by their own powers." I am conscious of the fact that my strength came in defeat. I am conscious of the fact that when I could not...He could. But how often in the midst of knowledge do I revert back to handling my life? How often in the midst of the everyday do I revert to the practice of simply making it by effort? My mouth may proclaim "Christ, Christ" but my actions reveal a Christ who looks conspicuously like myself.
And here is Isaiah proclaiming that the people are waiting. They too are unable to approach Justice. They too are unable to make righteousness. They grope along the wall like the blind man in Mark. They growl like bears unable to remove from the world one once of sin.
Do we not in this church tend to collectively believe (at least a little bit) that it is our responsibility to make justice, end poverty, fight for freedom? Is there not a collective understanding that we are able to pull that off, that we are wise enough, rich enough, righteous enough that God has chosen us to figure it out? Do we, like I know I do, proclaim "Christ, Christ" revealing a church wedded to a salvic image that looks like it self?
Unlike Isaiah we do not need to wait. The light has entered the world. Our righteousness and our Justice will always come up tainted...corrupted. Yet the Light has entered the world. The candle holds back darkness. There is One who has taken transgression and sin, darkness and despair, and transformed them. That light points us back and throws a great light on our struggles. "Dear brother" he says "mine is enough." If we are to have any hope of bringing justice, peace, mercy to the world it is not enough to say "we can do it because he did it" If we are going to have any success we must surrender to that great light realizing that we are able only after surrendering to the fact that He continues to do so.
and righteousness does not reach us;
we wait for light, and lo! there is darkness;
and for brightness, but we walk in gloom.
We grope like the blind along a wall,
groping like those who have no eyes;
we stumble at noon as in the twilight,
among the vigorous as though we were dead.
We all growl like bears;
like doves we moan mournfully.
We wait for justice, but there is none;
for salvation, but it is far from us.
For our transgressions before you are many,
and our sins testify against us.
Our transgressions indeed are with us,
and we know our iniquities:
transgressing, and denying the LORD,
and turning away from following our God,
Isaiah snagged me this morning. I nodded while reading Hebrews and thought there is a lot of the Blind Man in me as I read Mark. Yet what leapt of the page (or the screen) was Isaiah. It is no wonder that Paul loved Isaiah for Isaiah so easily lends it self to seeing Christ among his pages.
Therefore justice is far from us,
and righteousness does not reach us;
we wait for light, and lo! there is darkness;
and for brightness, but we walk in gloom.
I have been wrestling this past semester with my own form of Pelegianism. No I'm not an official heretic proclaiming as Pelagius did that "human beings are able to achieve their salvation by their own powers." I am conscious of the fact that my strength came in defeat. I am conscious of the fact that when I could not...He could. But how often in the midst of knowledge do I revert back to handling my life? How often in the midst of the everyday do I revert to the practice of simply making it by effort? My mouth may proclaim "Christ, Christ" but my actions reveal a Christ who looks conspicuously like myself.
And here is Isaiah proclaiming that the people are waiting. They too are unable to approach Justice. They too are unable to make righteousness. They grope along the wall like the blind man in Mark. They growl like bears unable to remove from the world one once of sin.
Do we not in this church tend to collectively believe (at least a little bit) that it is our responsibility to make justice, end poverty, fight for freedom? Is there not a collective understanding that we are able to pull that off, that we are wise enough, rich enough, righteous enough that God has chosen us to figure it out? Do we, like I know I do, proclaim "Christ, Christ" revealing a church wedded to a salvic image that looks like it self?
Unlike Isaiah we do not need to wait. The light has entered the world. Our righteousness and our Justice will always come up tainted...corrupted. Yet the Light has entered the world. The candle holds back darkness. There is One who has taken transgression and sin, darkness and despair, and transformed them. That light points us back and throws a great light on our struggles. "Dear brother" he says "mine is enough." If we are to have any hope of bringing justice, peace, mercy to the world it is not enough to say "we can do it because he did it" If we are going to have any success we must surrender to that great light realizing that we are able only after surrendering to the fact that He continues to do so.
Monday, October 16, 2006
like one who needs milk
I'm really resonating with the letter to the Hebrews today - but not the way the author intended, I'm sure. Diving into the readings for Proper 25b I'm really left feeling lost. This spiritual discipline is intended to create a life lived in the word, so that it exists so deeply within me that the word and my life cannot be torn apart. But today, today I feel like I can't find a place for these readings. Blindness and sin and evil and death pervade these texts so profoundly I can't seem to get past my own blindness.
And so, today I feel like those poor Christians to whom the letter to the Hebrews was written. By this time I ought to be a teacher, hell I'm in my third year of seminary, but today I need someone to teach me again the basic elements of the oracles of God. When I should be eating the solid food of Proper 25b, I am left nursing the milk set aside for the unskilled.
But maybe that's ok. Maybe we all have those days where we're just too tired or too stressed or too whatever to have the scales of humanity removed from our eyes. Maybe today I am called to take confidence in my salvation and trust that tomorrow (or some other day in the future) I will have my sight restored. "For God is not unust; he will not overlook your work..." So I keep at it. I'll try again tomorrow hoping to realize the full assurance of God's gift of sight.
And so, today I feel like those poor Christians to whom the letter to the Hebrews was written. By this time I ought to be a teacher, hell I'm in my third year of seminary, but today I need someone to teach me again the basic elements of the oracles of God. When I should be eating the solid food of Proper 25b, I am left nursing the milk set aside for the unskilled.
But maybe that's ok. Maybe we all have those days where we're just too tired or too stressed or too whatever to have the scales of humanity removed from our eyes. Maybe today I am called to take confidence in my salvation and trust that tomorrow (or some other day in the future) I will have my sight restored. "For God is not unust; he will not overlook your work..." So I keep at it. I'll try again tomorrow hoping to realize the full assurance of God's gift of sight.
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