In-gathering

                                        *

Living with uncertainty is very hard to do. It was certainly hard to do for the Christians in Rome during the decades following Jesus’ death and resurrection, for whom Mark was constructing his gospel. In chapter 13, Mark records Jesus and his disciples on their fateful final visit to the Temple in Jerusalem. Chapter 13 is known as the Little Apocalypse[1]– a curious intrusion of dire warnings about a dystopian future into the overall flow of the Passion Narrative.

It’s a universal human experience that living with future uncertainty cultivates an attitude of fear and foreboding in us. Predictions of a dystopian future currently constitute a staple diet for Hollywood movie script writers and producers. It seems we have an unending appetite for frightening ourselves. It was no different in the 1st-century in which Mark was writing.

It’s not that there is nothing to worry about. The future viewed from our current lens looks increasingly bleak. Last week I noted the increasing dangers to international order posed by the rise of nationalistic, authoritarian government that seems only interested in alliances of convenience that shift and change from moment to moment. Later last Sunday, in his St Martin’s Day address, RabbiHoward Voss-Altman warned against our subtle desensitization to re-suregent racist and fascist tendencies. The now continual news of catastrophic climate events is really beginning to focus all our attention, the current Administration excepted, on the realization that as we endeavor to ensure the future prosperity of our children in material terms, we are actively bequeathing them an escalating process of environmental degradation.

There are real worries for the future posed by problems that can, however, be tackled, if we but find the collective political will to do so. However, at a deeper level, the inherent uncertainty of the future continues to pose an existential anxiety for which the most effective solution is living lives nurtured by faith, hope, and the daily practice of love. In short, the antidote to existential anxiety is spiritual in nature.

Our Christian faith offers us what I continually refer to as a really big story within which to construct our lives. When we fail to acknowledge that this is the central story with a claim upon our allegiance, we risk becoming enslaved to lesser stories, that like all idolatries promise more than the can deliver. Perhaps it’s the desire for wealth, the drive for security or competence, the craving for satisfaction – food, alcohol, sex, drugs, and let’s not forget shopping – all delivering only temporary satiation of our longed-for desire to feel full and complete. Perhaps it’s the adulation of success – beautiful bodies, glossy lifestyles, professional and personal adulation that promise insulation from the slings and arrows of life’s outrageous fortune. Let’s not forget the naive allegiance to the charismatic leader, the latest slick politician promising to solve all our economic woes and appease our social-racial-gender anxieties by playing on our fears. I could go on.

All of the lesser story claimants on our lives are not in and of themselves inherently bad, it’s that they are simply unable to bear the weight of the expectations for meaning and purpose we project onto them.

In short, the antidote to existential anxiety is spiritual in nature

The only antidote to fear and anxiety generated by uncertainty is to let the large story of faith, hope and love shape us. This is important for us individually, but more significantly our religious story is lived out only in community. For it’s in community we catch from and reinforce in each other our common spiritual heritage. Last Sunday’s wonderful celebration of St Martin’s Day is such an example of what I mean, an event that is the fruiting of new energies of commitment and collaboration within our parish community, which in turn strengthens our overall commitment.

                                       **

Like the disciples ogling in wonder at the great stones of the Second Temple, we place our confidence in the wrong things. Mark’s Jesus, not for the first time shows he has no truck with such naivete. He slaps his dreaming deciples down hard! Do you see these great buildings? Not one stone will be left here upon another; all will be thrown down. You can imagine the disciples – to use the current vernacular – thinking: Hang on Jesus, keep your hair, on I was only just saying —–

If you are like me, you will often look around in admiration of the stones of this very beautiful church of ours. I remember my first visit to St Martin’s. By that point I had become used to the Colonial-Spanish styles of Arizona Episcopal churches, so that on entering St Martin’s for the first time you might have heard me exclaim: Look Jesus, a proper church!  

We love the stones of this church, it’s glass and its grace in decoration – St Martin’s is indeed among the finest examples of an Arts and Crafts church interior in New England. But look a little closer, see the buckling plaster, the severe water damage to the walls in the chapel. Look closer and you will see beautiful stones come at a price; the price being that of continually very expensive maintenance and repair.

NowI believe that we must shoulder our responsibility to maintain with diligence and effort the stones of this church – bequeathed to us by former generations – of whose sacrifices this building remains a living testimony. Fortunately, the task is not yet beyond our capacities. Yet, there may come a time when it will be. One of the future’s uncertainties is what will happen to churches like ours in the face of demographic and generational changes that are already resulting in drastically reduced commitments to church and church going among the post-boomer generations?

My purpose is not to depress us all. It is simply to affirm Jesus’s teaching as presented by Mark, that we live always in the face of the future’s uncertainties. We cannot know the future but we must trust ourselves to it, nonetheless. Jesus reminds us that many will come in his name. Their ability to lead us astray rests upon our craving for clear and certain answers to uncertainty cannot be met other than that uncertainty must work itself out over a longer time frame than the one we are most comfortable with.

                                        ***

We cannot allow ourselves to be distracted from making our commitment to living life in the here and now by the uncertainties of the yet to become known future.

This is why each year the Annual Renewal Campaign carries such importance. Today, the 2019 campaign comes to a close with the in-gathering of our commitment promises for the next 12 months. We cannot allow ourselves to be distracted from making our commitment to living life in the here and now by the un certainties of the yet to become known future.

Onin-gathering Sunday, our practice is to return – if we have not already done so-our estimate of giving cards for 2019 as we come to eat and drink Christ intoour lives. Doing it like this emphasizes that the gifts of life are to beenjoyed and given thanks for as God-given and not worshiped as gods, in themselves.The gifts God gives us are for the enjoyment of our lives, and the means throughwhich to fulfill our responsibilities.

When we worship the gifts of God rather than the God who gives them, we fall away from the support of the large story of faith, hope and the practice of love into the clutches of the smaller stories of our anxiety-ridden human condition. 

For no amount of hard work, no degree of piety, no level of personal achievement, no desire to make ourselves acceptable by the sweat of our own brow can insulate us from the uncertainties of the future. When we worship the gifts of God rather than the God who gives them, we fall away from the support of the large story of faith, hope and the practice of love into the clutches of the smaller stories of our anxiety-ridden human condition. 

Christian faith is not a protection against future uncertainty.  It is not an insurance policy against things going wrong. Rather, it promises that we can discover “who we are” only when we firmly know “whose we are”(David Lose). We entrust ourselves to a future that is for us yet to become known because we are God’s beloved children, love by God unconditionally. The opposite to uncertainty it turns out is not certainty,  but courage – faith, hope, and the practice of love.   



[1] Apocalyptic writing in a genre of Biblical writing that predicts catastrophic events that will herald the end times.

The Pity of War

The First World War

The first edition of the celebrated WWI poet Wilfred Owen’s war poems was edited and published by Sigfried Sassoon and Edith Sitwell in 1920. Dominic Hibberd’s 1973 republication includes Owen’s poems together with extracts from his letters to his mother, written from the trenches of the Western Front, and other materials including Owen’s own preface to a collection he was clearly planning to publish before his untimely death in 1918.

Owen writes in his preface:

download (2)This book is not about heroes, English poetry is not yet fit to speak of them. Nor is it about deeds, or lands, nor anything about glory, honour, might, dominion, or power, except war.

Above all, I am not concerned with Poetry. My subject is War, and the pity of war. The Poetry is in the pity. Yet these elegies are to this generation in no sense consolatory. They may be to the next. All a poet can do today is warn. That is why the true Poets must be truthful. 

If I thought the letter of this book would last, I might have used proper names; but if the spirit of it survives – survives Prussia – my ambition and those names will have achieved themselves fresher fields than Flanders.

Wilfred Owen was awarded the Military Cross for conspicuous gallantry and devotion to duty. He freely chose to be part of the worst brutalities of a war in which a young subaltern’s life expectancy in the trenches was a matter of weeks. Having made it through some truly horrendous experiences, Owen was killed seven days before the cessation of hostilities. With tragic poignancy, the telegram informing his mother of his death reached her about an hour after the Armistice was signed.

The record of his war poetry makes Owen’s death noteworthy. Yet, I believe he would be among the first to protest that his was but one death amidst the annihilation of a whole generation – the flower of European youth.

It has been estimated that between 15 – 21 million men died among all combatants in the First World War, with another 21 million seriously wounded. The death totals are staggering: Russia 1,700,000; France 1,357,000; The British Empire, 908,000; The United States, 116,000; Germany, 1,800,000; Austria-Hungary, 1,200,000; Turkey, 325,000.

In my family, we lost two of three brothers. At the time, New Zealand with a population of 1 million, fielded a Division of 100,000 men, of whom 16,000 were killed and a further 41,000 injured; a 58% casualty rate, the highest death toll per head of population for any single combatant army.

Of a grand total of 65 Million men mobilized in the First World War, an estimated 9 million men died, with a further 21 million men wounded.

The most monstrous war in human history was followed by a punitive peace treaty – the infamous Treaty of Versailles, which succeeded only in sowing the seeds of bitterness and ensuring the national humiliation of Germany and the rise of Hitler. You can draw a straight line from the Treaty of Versailles to the outbreak of the Second World War, 21 years later.

On the 19th January 1917 Wilfred Owen wrote to his mother:

They want to call No Man’s land ‘England’ because we keep supremacy there. It is like the eternal place of gnashing teeth; the Sough of Despond could be contained in one of its crater holes; the fires of Sodom and Gomorrah could not light a candle to it – to find the way to Babylon the Fallen….The people of England needn’t hope. They must agitate. But they are not yet agitated even. Let them imagine 50 strong men trembling as with ague (a fever of shivering) for 50 hours!

February 4th, 1917, after describing his experience of leading his platoon into the frozen wastes of no man’s land where without even the cover of dug-outs, under the constant gaze of German periscopes and machine gun positions his platoon lay frozen for several days, plagued by thirst because their Tommycookers (Tommy being the nickname for a British infantryman) could not even melt the snow to fill their canteens, Owen writes to his mother:

I suppose I can endure cold, and fatigue, and face-to-face death, as well as another; but extra for me there is the universal pervasion of Ugliness. Hideous landscapes, vile noises, foul language and nothing but foul, even from one’s own mouth, everything unnatural, broken, blasted; the distortion of the dead, whose unburiable bodies sit outside the dug-outs all day, all night, the most execrable sights on earth. In poetry we call them glorious. But to sit with them all day, all night, …and a week later to come back and find them still sitting there, in motionless groups, THAT is what saps the ‘soldierly spirit’ … 

16th May 1917:

Already I have comprehended a light which will never filter into the dogma of any national church: namely that one of Christ’s essential commands was: Passivity at any price! Suffer dishonour and disgrace; but never resort to arms. Be bullied, be outraged, be killed; but do not kill. It may be a chimerical and an ignominious principle, but there it is. It can only be ignored: and I think the pulpit professionals are ignoring it very skillfully and successfully indeed. … Christ is literally in no man’s land. There, men often hear his voice – Greater love hath no man than this, that a man lay down his life – for a friend. Is it spoken in English, only in French? I do not believe so. Thus you see how pure Christianity will not fit in with pure patriotism.

Remembrance

On the 11th day of November in 2018, we commemorate the 100th anniversary of the signing of the Armistice that finally brought the carnage to an end. Throughout the English speaking world and in France and Belgium each year on November 11th a day of remembrance is observed in memory of this global tragedy that shaped the world as we now know it.

Over the war-ravaged landscape Owen describes in his poetry and in his letters home; across the churned up, shell-cratered moonscape of Flander’s fields, a carpet vista of red poppies blossomed. The Canadian poet, John McCrae memorialized this in his poem In Flanders Fields. The red poppy quickly became the universal symbol of what Owen in his preface called the pity of war.

Following World War II and the subsequent wars of the 20th and 21st centuries, November 11th is no longer exclusively focused on the 1918 Armistice. What is now called Remembrance Day elsewhere, is in the US known as Veterans Day, with an emphasis on the honoring of those who have and who currently serve in the armed services.

Nevertheless, the wearing of the red poppy remains the enduring symbol that reminds us of the pity of war. Throughout the nations of the British Commonwealth, the near-universal wearing of the poppy for several weeks preceding Remembrance Day is one of the most moving experiences of what is now sadly an increasingly rare experience of national unity and demonstration of a civic common mind. The wearing of the poppy was once also a common sight in the US, and the American Legion still does its best to make poppies available and to promote a revival of its wearing.

Speaking of the generation killed in the trenches of the First World War, Lawrence Binyon composed a rather jingoistic poem For the Fallen.  Only one of the stanzas bears repeating. In the fourth stanza, Binyon penned this memorial verse – now recited at all Remembrance commemorations:

They shall grow not old, as we that are left grow old: Age shall not weary them, nor the years condemn. At the going down of the sun and in the morning, We will remember them. 

Remembrance is a somewhat anomalous word in a society that increasingly has no collective memory extending further back than the last 24-hour news cycle. In a time, such as the one we are living through, Sigmund Freud’s axiom: that which we can no longer remember we are destined to repeat – signals the danger we are in.

All a poet can do today is warn.

I believe the international order is fragmenting under the assault of reckless leadership that echoes the world of 1914.  This may seem an unduly alarmist observation, but if we can only remember the lessons of history, we will quickly see that at no time since 1945 have international relations most mimicked the situation in 1914 that led to the outbreak of the First World War. I highlight five observations.

  1. After the collapse of communism, the relative stability of a bipolar world of two major powers has now fragmented into an international complexity of multiple and competing power centers that signals a frightening return to the 1914 picture of the world.
  2. The stable alliance groups of the post-World War II decades are now being actively undermined in preference for alliances of convenience that come and go at the whim of perceived national interests; interests that are often driven directly by leaders who promote a culture of grievance.
  3. The rise of nationalistic, totalitarian, saber rattling leadership styles in Russia, Eastern Europe, China, the Middle East, and now in the US should ring history’s warning bells for us. Such styles of leadership pose inherent dangers to world peace.
  4. A new tripartite arms race between the three preeminent military powers of Russia, China, and the US seems to echoes a prescient return to a 1914 world. As then, so now, governments seem to favor only one international relations philosophy; that in the zero-sum game, we will always win.
  5. Totalitarian, nationalistic, and jingoistic regimes often view war as the primary tool for distracting their populations from more pressing domestic tensions.

An uncomfortable Christian truth

I return to Wilfred Owen’s most challenging words: pure Christianity will not fit with pure patriotism.

At the 11th hour of the 11th day in the 11th month, 1918, the guns on the Western Front fell silent. Yet, although his life was cut short by a matter of days from celebrating this event, in his poem The Parable of the Old Man and the Young, Wilfred Owen, drawing on the Biblical story of Abraham and the sacrifice of Isaac offered a deeper and unfortunately more enduring truth about the nature of human political leadership.

So Abram rose, and clave the wood, and went,
And took the fire with him, and a knife.
And as they sojourned both of them together,
Isaac the first-born spake and said, My Father,
Behold the preparations, fire and iron,
But where the lamb for this burnt-offering?
Then Abram bound the youth with belts and straps,
And builded parapets and trenches there,
And stretched forth the knife to slay his son.
When lo! an Angel called him out of heaven,
Saying, Lay not thy hand upon the lad,
Neither do anything to him, thy son.
Behold! Caught in a thicket by its horns,
A Ram. Offer the Ram of Pride instead.

But the old man would not so, but slew his son,
And half the seed of Europe, one by one.

Sacrifice_of_Isaac-Caravaggio_Uffizi-1-e1519919699542-1024x580

 O God of earth and Altar

For All the Saints…

                                      A sermon from the Rev. Linda Mackie Griggs

 

A couple of years ago a group of children and teachers sat in a circle in the Memorial Garden as I explained a few of the major points about the celebration of All Saints. I told them that Halloween is the night when people used to say spirits walked the earth and so they faced their fear by disguising themselves with masks and costumes so they wouldn’t be recognized by ghosties and ghoulies. I told the kids that the word Halloween is short for All Hallow’s Eve—the Eve of the Feast of All Saints, when we celebrate the greats of the Church—people of special devotion and courage, many of whom died for their faith in Jesus. And following All Saints is All Souls’ Day when we commemorate the lives of all of those people who have gone before us—people who have died but who we miss, and remember with love. In our church today we tend to celebrate All Saints and All Souls together—remembering the famous (big S) Saints—like our St. Martin, and St. Theresa and newest Saint Oscar Romero, as well as the little ‘s’ saints, like grandma or Uncle Harry, all on the same day.

So that was the basic spiel as we sat together, surrounded by the memories of many of the loved ones of St. Martin’s. A little hand went up. I paused. A quiet voice said, “My mommy says she’s going to die, but not for a long, long time.”

You could have heard a pin drop.

The other children in the group took it calmly. The grownups, however, rushed into the gap with words of reassurance for the little speaker and the rest of the children, desperately hoping we could handle any of the difficult questions that might follow.  There weren’t any. The kids were fine—but the teachers were sweating.

Such a simple statement of truth and hope. But out of the mouth of a child, these words called to mind some of the most difficult conversations of our lives.

I don’t want clinical trials. I want to enjoy my family and say goodbye on my own terms. You need to know where the important files are and that you’ll be okay when I’m gone. I want to die at home. I want to be buried next to my spouse. I’m ready to die. I’m afraid to die. All difficult conversations!

And in the event of sudden and untimely death, the conversations are even more painful, usually beginning with shock and tears. And then, Why? Or, If only… If only she hadn’t gone there. If only I had been there.

Jesus wept

We are afraid of death. Our society spends a lot of time, energy and money trying to fend it off and to deny its hold over us. But if we have to be honest, for most of us it’s not death that scares us; it’s dying. Fear of pain and frailty. Fear of lingering and being a burden.  And even when it is death that we fear, it’s not so much our own as that of those we love—we’re terrified of facing the gaping hole in the universe that will be left when a loved one dies.

Death frightens us. But if we are serious about our Christian faith, death isn’t, in itself, scary. For, to us, death is not an end, it’s a change. A pretty radical change, yes, but it is a transformation from one kind of life to another. That is what our faith teaches.

But it’s hard to hold onto that. Because we are creatures that don’t, as a rule, like change. And if we don’t like the small changes in life, we’re sure not going to have an easy time embracing The Big One; for ourselves, or for anyone we care about.

And so we grieve. And thus this morning we can connect with Mary and Martha and Jesus on a fundamental level as they confront the death of Lazarus, their brother, and friend. Lord, if you had been here, my brother would not have died.

Our Gospel today is one usually reserved for late in Lent; considered in the context of Jesus’ journey to the Cross, rich in parallel imagery of tomb, stone and burial wrapping—a microcosm of the great drama of Salvation, foreshadowing Jesus’ death and resurrection. Yes, it is all of that. But for right now it is a portrait of grief.

Of weeping.

Of accusation.

Of “if only”.

This is a scene that tugs at the heart. Many can identify with the sense of loss, confusion, and even anger felt by those crowded around the tomb; some glad of Jesus’ presence, others wondering what took him so long…  His emotional response is unexpected—no divinely stoic reaction here—this is a man expressing grief—whether for his friend or for his own impending death doesn’t really matter. Note that John doesn’t just mention Jesus’ reaction in passing—he points to it three times: He began to weep …greatly disturbed in spirit… deeply moved… Different translations phrase it different ways, but the significant point is that Jesus’ grief mirrors our own when we face death: We weep, we are moved, we are troubled, we are disturbed. This repetition indicates that it is as important that we know Jesus feels the pain of grief as it is that we know Jesus raises his friend from the dead. We see his human vulnerability and his divine nature in equal measure.

And it is this combination that is crucial to how we understand this passage today. New Testament Professor Brian Peterson notes that, while we can easily see the raising of Lazarus as a sign of God’s promise to raise us on the last day, as Martha confesses to Jesus, we also need to see the Jesus who reaches out to his friend and calls him by name: Lazarus, come out!… Unbind him, and let him go.

This isn’t just about Lazarus. It’s not just about something that happened then. And it isn’t just about the future; a foreshadowing of the coming of Christ at the end of time. It’s about Jesus now; the Jesus who embodies life and hope for us in the present moment because his power to defeat death lies most profoundly in his compassion for those who suffer.

Jesus weeps with us

The life of Jesus calls out to us now in all of our tombs of grief and despair; in all of the myriad kinds of death, disillusionment and cynicism that threaten to bind us in knots and bury us in fear and anxiety. The love of Jesus grieves with us; it does not save us from suffering and difficulty, but it does sustain us through it.

This is what the Saints knew. This is the Jesus that they loved and followed, that they served every time they fed the hungry or cared for the sick. The Jesus that they often died for.

Often we think of Saints as people of the past, whose exemplary and faithful lives we read about in biography and see in our stained glass windows. But our faith teaches us that they are not just figures of the past, or of an eschatological future. The Saints inspire us and are present with us now, which is why we celebrate them—as people who toiled and fought and lived and died because they loved Jesus, and whose faithful lives give us the courage to meet the challenges that confront us today and in the days to come. We are knit together, as this morning’s Collect says—knit together in communion and fellowship.

Retired Bishop Steven Charleston, first Native American Bishop of the Episcopal Church offers this beautiful description:

They are watching over us, all those who have gone before. They are our ancestors and they have seen enough in their own lives to know what we are going through. They have survived economic collapse, social unrest, political struggle, even great wars that raged for years. Now from their place of peace they seek to send their wisdom into our hearts, to guide us to reconciliation, to show us the mistakes before we make them. Their love for us is strong. Their faith in us is certain. When times get hard sit quietly and open your spirit to the eternal grandparents who are still a part of your spiritual world. Receive their blessing for their light will lead you home.

 

 

Simply Job

Wisdom literature

The Wisdom genre of writing in the O.T comprises the book of Wisdom, Ecclesiastes, and the book of Job. On the whole, the book of Wisdom presents a conventional view of: do good and you will be rewarded, do bad and you will be punished. Ecclesiastes has a more complex and nuanced view which challenges the book of Wisdom’s more simplistic conclusions. Ecclesiastes views the universe as unpredictable. Bad things happen to good people just as good things happen to bad people, and there is no clear explanation for why this is so. This more nuanced perspective raises a core conundrum: can we rely on God to be both wise, and just? It’s this conundrum that the book of Job addresses.

The author of Job is an Israelite writing at a date that is difficult to determine. However, the point here is that he is drawing on a much older non-Israelite story about a man called Job who lived in Ur –  city of the Chaldeans, which in today’s topography is located somewhere between Damascus and the Euphrates. The book’s prologue and epilogue seem to hang together, both written in Hebrew prose and at first sight offer a simplistic morality more in keeping with the Book of Wisdom. The core of the book between prologue and epilogue is written in the most exquisite Hebrew poetry; the complexity and obscurity of which has posed a serious challenge for any translator.

Job’s story

angelic conferenceJob’s story begins in mythical time in the realms of the heavenly conference involving God and the more important angels. In this conference, God boasts about his servant Job, praising him for his faithfulness. The angel known as Satan, seeking to undermine God, questions God’s assessment of Job.  Satan basically says let me test Job and you will find out that he’s not as faithful as he pretends because once his prosperity is challenged he will curse God. God gives Satan his wish. He can visit any disaster upon Job so long as he stops short of taking his life.

The prologue presents Job as an amazingly successful and prosperous man. A man who has made wise investments including making regular propitious sacrifices to God. Suddenly, his whole livelihood is devastated by a huge earthquake which not only destroys all his property but kills livestock, servants and his children. Only Job and his wife are spared. This calamity is followed by a series of physical afflictions, reducing Job to a whimpering heap of festering sores.

At first, Job continues to praise God, and even though eventually he laments the day of his birth, he refuses to believe that God has abandoned him.

From left stage there now enter a couple of Job’s good friends. They tell Job that God is just, and the world is ordered by divine justice, ergo Job must have done something wrong to be so punished by God. His friends faithfully visit Job and try to comfort him in his afflictions.

We can get a sense of how Job’s friends felt when we consider our own experience of supporting a close friend through a period of suffering. After a while, the burden of witnessing pain we are powerless to control or take away plays on our own fears. We find ourselves subtly distancing ourselves from our friend’s suffering by secretly assigning blame or responsibility to the victim as the cause of their own suffering. We think after all so-and-so has only themselves to blame.

It’s not that we want to punish our suffering friend so much as we need to explain the cause of their suffering. Despite continuing to feel sympathy, it’s comforting if we can assign agency for suffering to something our friend may or may not have done. In this way, we distance ourselves from their experience of suffering by locating its cause to them and not to something that also could happen to us.

Job’s friends need to find an explanation for Job’s life falling apart. The most obvious one for them is provided by their conventional morality of divine justice – God does not punish the innocent, only the guilty They work hard to get Job to admit his sin. Job vehemently protests his innocence, not only to his friends but also to the Almighty.

As the first two friends are about to give up on Job as a lost cause a new friend arrives. He’s a younger man, full of the untested confidence of youth. He advances a new and novel idea. God is not punishing Job for sin but testing his faithfulness by purging him of ego – God does not regard any who are wise in their own conceit[1].

He continues to persuade Job for the next several chapters and finally, not only has Job had enough, but it seems, God has as well. Dismissing the arguments of the young friend God demands: Who is this who darkens counsel without words of knowledge?[2]

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 The long-awaited response

Now, God finally addresses Job directly. Job’s complaint all along has been -how can a just God act so unjustly towards him? God counters with shall a faultfinder contend with the Almighty[3], pushing Job back on the defensive.

God now addresses Job from within a whirlwind saying: gird up your loins like a man for I now wish to question you[4].

downloadGod takes Job on a virtual tour of the universe asking him: were you present at the birth of creation? Did you bring order to the universe, have you seen this, been there, done that, and do you know how it all works? Do you claim to understand the complexity of the universe as if you are able to keep it all in good working order?

It’s curious that God does not defend the idea of divine justice but asserts divine sovereignty in the face of Job’s accusations.

The upshot of God’s response to Job is that Job cannot claim to understand anything God does, including the inexplicability of suffering. What may look like an injustice to Job, is from God’s wider perspective simply part of a larger and richer whole encompassed within divine wisdom, something beyond Job’s capacity to understand. And thus, we arrive at the final chapter of the book with Job acknowledging the foolishness of his demands to know all that God knows. 

Suffering’s reframing

When we are faced with something beyond our understanding, we can either pull back, stay safe, and simply say: just accept the way things are because it’s all a mystery. Or we can treat that which is presently beyond our understanding as an invitation to become more curious and to journey further. Something has shifted for Job and he now embraces that which seems beyond his understanding with curiosity. A new perspective opens for Job from which to view his experience of suffering. Throughout this whole terrible experience, Job has been so fixated on protesting his innocence and calling God to account, he has failed to notice that the experience of suffering has been slowly changing him. Having his whole world blown to smithereens transforms Job so that faced with God’s sovereignty he is able to now confess:

I had heard of you by hearing of the ear, but now my eye sees you: therefore, I recant – give up my demand – for I am only a creature that lives among dust and ashes.

Job’s experience is now reframed by his knowing that he is both at the center of God’s concern, yet, at the same time, only one speck of dust within the enormous complexity of God’s perspective. He may be no wiser as to why he has had to suffer but he knows that God has never abandoned him.

First takeaway

For Job, and for us also, this is both a thrilling and terrifying discovery. Like Job, it’s hard for us to sit in the tension between knowing that God loves us, utterly, and the recognition that we are powerless to control so much that happens in our lives and our world.

We now come to what appears to be a happy-ever-after ending as God restores all Job’s losses tenfold. This is a jarring conclusion to what otherwise is the most profound exploration of the relationship between human suffering and God’s justice. It’s seeming simplistic message and the return to the prose style of the prologue has led commentators to see this as an ending tacked on to the original story because, after all, don’t we all like happy endings?

Second takeaway

However, what appears to be a happy ending gloss-over nevertheless raises some profound questions. It strikes me rather like a reboot of the story. Using the analogy of downloads on our computers, the more significant downloads, the ones that reconfigure aspects of the operating system require a complete machine reboot to take effect.

Third takeaway

This traumatic destruction of Job’s whole life and all he thought he could take for granted has changed him and now requires a reboot to take effect. Job is newly restored to even more good fortune. But Job in the epilogue is not the same as Job in the prologue. He is a man who now understands the nature of abundance as a gratuitous gift from God and not simply his reward for good behavior and the offering of propitious sacrifices.

It’s a common human experience that only after we lose something do we come to understand its true value. In short, for the first time Job now understands that God’s generosity is given not earned. If we apply this insight to our own lives we can appreciate the significant shift in self-understanding involved.

This takeaway has a particular meaning for us in a time of the annual renewal of our stewardship responsibilities. God’s renewal of Job’s prosperity is a gracious and gratuitous-unearned gift, for which Job feels a new intensity of gratitude towards God. This manifests in a new commitment to live with greater generosity in the way he uses his wealth.

In his reboot, Job now comes to mirror God’s expression of generosity.  He gives his three new daughters evocative names which translate roughly as Dove, Cinnamon, and Rouge-Pot. He settles on them the same inheritance as he settles on his sons; something completely unheard of in ancient Israel.

Final takeaway

“The great question that God’s speech out of the whirlwind poses for Job and every other person of integrity is this: Can you love what you do not control?” It is a question worth pondering. Can you love what you do not control: this wild and beautiful creation, its wild and beautiful Creator, your own children? [5]

blake_2001.83

 

 

 

[1] V37:24

[2] V38:2

[3] V40:1-2

[4] V40:6

[5] Katheryn Schifferdecker in her 2012 commentary citing Ellen F. Davis, particularly her chapter, “The Sufferer’s Wisdom,” in her book Getting Involved with God: Rediscovering the Old Testament (Cambridge, MA: Cowley, 2001), 121-143.

 

Being Thankful

An address from Malcolm Griggs to start St Martin’s Annual Renewal Campaign for 2018-19

Thanks Giving 

Good morning .   Usually, it’s another  member of my family standing here, not me, but it’s traditional during the stewardship and in-gathering time of year for lay people to convey their personal perspective on what church and community mean to them and how we have concluded that it is important to give back.   That’s the part of this that is frankly unsettling .  I have no problem making people’s eyes glaze over with boredom when discussing abstract concepts, ….it’s one of my core competencies….but when it gets personal? …well, it’s personal.

So maybe let’s approach it this way:  If any one of us were standing here today to discuss the level of importance that the church occupies in their life and why they give of their talents; I suspect we’d hear  something a bit different from each of us . Some things would resonate, others would not, but perhaps a thought might be kindled , or a motivation encouraged.   There is no one path to engagement with our church community . As Mark often says , we are a congregation on a journey , and I think that can apply to our spiritual journey as well as how we interact with the Church  and with our broader community.

For me , there are intersecting factors in how I view my role in the church and the community and how I choose to spend my time and how I choose to make contributions of my time and resources.  For the sake of ease , and because this is supposed to be personal, I’m using terms like “I” and “my” , but for the record , …decisions on resource contributions and so many other things in my life are actually “our “ decisions , made by me and Linda together , as we have always done.

So the disclaimers dispensed  with,  let’s now get back to these intersecting factors that I mentioned.  These factors include Stewardship, Citizenship, and Gratitude. And each of these factors is somehow tied up in Love. Love for community, love for God and the love of God for God’s creation , including us.

So that brings me back to the first of these intersecting factors that inform why and how I choose to contribute .

Stewardship 

the concept to me has to do with the present and the future ; in particular the need to preserve things that matter for generations that will come after us.  I’ll give two examples of what I mean…one global…the other closer to home.

First, there is no conceivable positive outcome for the future  resulting from the destruction of coral reefs, the rainforests or an increase in Carbon Dioxide content in our atmosphere.  In my view if we allow this to happen we are failing in our role as Stewards of God’s creation . We are not the “owners” of God’s creation .  It was given to our temporary , responsible use, not for us to destroy through our negligence or willful greed , without regard for future generations.  That was not our job. Our job was to act as steward of God’s creation so that others may know God through it . 

The other example ,  quite close to home here at St. Martins, is this wonderful place where we are able to meet with each other and affirm together what we believe and what we seek to understand .  St. Martins has been around a long time and has been in this location , in this building , for 100 years.  I believe we are stewards of this building and of the spiritual life that is facilitated by gathering in this place.  We cannot, through action or inaction , fail future generations who may benefit from a congregation here .  This includes worshipers, seekers of spiritual knowledge and solace, and the community at large who may benefit from our outreach programs .  I believe our faith informs how we deal with each other and with the world around us.  So Stewardship of God’s creation and stewardship of God’s vision for our relationship with God and with each other is a prime factor for me in how to spend time and resources and this intersects with the next factor.

Citizenship

To be a good citizen in a democracy  requires, in my view,  the discipline to be civil with those with whom we disagree .  A lack of disagreement among members of society is a hallmark of a totalitarian state ( not to mention just plain boring) ; and so, while many of us could use a good dose of “boring”  in our political discourse lately ,  it is critically important that we listen to each other respectfully without abdicating our right to advocate  our own point of view.

It is also essential  that we are educated on the critical policy positions that affect us all , ….and that we vote .  The reason I think Citizenship intersects with stewardship is that Citizenship , and our participation in our community through civic engagement is often the means by which we can ensure that we are good stewards of the resources needed to enable our community and people from other communities who wish to join ours, to be fed and sheltered and educated and given a chance to be safe and to be loved .  Citizenship is not just activism on policy issues. It is , or should be , the secular version of what we Christians promise in our baptismal covenant when we say that we will “Respect the Dignity of Every Human Being”.  That’s a powerful promise that we make as followers of Christ , and when we respect the dignity of every human being  it’s hard not to be a good steward.

And when these things happen I am grateful, which brings me to my last intersecting factor .

Gratitude

I am grateful for many things, but I’ll name a few that top the list, and then end by describing how I think all of this fits together:

  • I am grateful for this Church , which has welcomed and supported us through Linda’s ordinations, my Daughter’s wedding ( two years ago this month) and day to day life . I’m sure everyone here can think of why you might be grateful for St. Martins…life events like baptisms, confirmations, weddings or funerals, or day to day spiritual sustenance
  • I am grateful for the opportunities that were afforded to me to obtain a good education and a meaningful career
  • I am grateful that I don’t have to worry about shelter or where my next meal will be coming from
  • I am grateful for friends who make life interesting
  • I am grateful for my family . I’m especially grateful that 40 years ago this month I decided to take  a study break and go downstairs to a common area in my dorm , where I met my future wife.
  • I am grateful for the outdoors and New England in the Autumn ( and actually New England any time of year)
  • I am grateful for the gift of music , especially the richness of the music environment that we have in Rhode Island, including our excellent choir here at St. Martins, and also the Rhode Island Philharmonic Orchestra and Music School , which has an extraordinary group of musicians and teachers, including our own Cheryl Bishkoff.

I know we are charged with being Stewards of God’s creation and God’s expectations of us as a community ; I know that Civic engagement , small or large,  is important  in fulfilling our mission as Stewards ,  but for me the Motivation  for civic engagement and Stewardship is gratitude.  That laundry list of things for which I am grateful was not random.  I support , with my time and resources , St. Martin’s Church , The Rhode Island Philharmonic , Nature Conservancies, and organizations that alleviate hunger, enhance education, and provide shelter to God’s children.  I do this not out of a sense of duty, but out of a sense of gratitude for things that matter ;  …and I am thankful  that in some small way , through my time, or whatever I might be able to afford,  that I can contribute in the present and FOR the future.

Next month we will celebrate Thanksgiving .  Most of us have visions of turkey and stuffing and great food and giving thanks for our blessings. And that’s fine .  But I wonder if this year Thanks Giving might mean something a bit different ?   In addition to giving thanks ,  perhaps we should  think about giving because we are thankful.

Heartfelt Questions with Heartstopping Answers: Mark 10

 

What does the promise of eternal life mean to you? In chapter 10 in Mark’s gospel, we eavesdrop on an encounter between Jesus and a young man who asks Jesus: what must I do to inherit eternal life?

Picture the scene if you can. Jesus is going about the countryside, preaching and teaching about making the kingdom of God a lived reality in this world. He’s drawing quite big crowds, made up of a mixture of rural peasants, townsfolk who have journeyed out to view the latest entertainment attraction, and the better off, those with time to kill. Among the better off there were those who had a particularly religious interest in Jesus’ message – the religious elite with an anxious ear for anything that challenged their hold over hearts and minds.  The gospels cover many such encounters between Jesus’ and this group. In the story of the young man, we catch glimpse of another constituency among Jesus’ following, i.e. the spiritually curious.

There are people who view the practice of religion as a process of painting by numbers or painting within the lines. These are the complacent and prideful; those who feel very satisfied at their own ability to meet the religious demands. Viewed from this perspective we might see the young man as one who prides himself on his own achievements, as in: Look at me, see how I have kept the commandments since my youth. But his question reveals that he is not one of those who stand with head raised before God, extolling the virtues of his own spiritual self-sufficiency. For him, fulfillment of his religious obligations leaves him with more questions than answers.  His question reveals that his life of religious obligation leaves him wanting something more.

This young man in Mark’s gospel experiences himself caught in a spiritual-religious tension, a tension which I suspect is familiar to many of us to seek to live lives of faith that go beyond mere rule keeping, willing to risk giving up our spiritual self-sufficiency in favor of placing our trust in the energies of God’s grace.

***

Asking Jesus questions is something of a perilous affair because as this man discovers, Jesus is the master of the unpredictable response. From the outset, the young man gets off on the wrong foot with his addressing Jesus and Good Teacher. Jesus looks at him and says: why are you calling me good? Don’t confuse the messenger for the message. In response, I can picture the young man as he makes an involuntary intake of breath and takes step back.

So, Jesus now has this young man’s number, as we might say. He begins to answer the question by asking him: You know the commandments?  The man affirms that he has faithfully kept the commandments since his youth, which given his age can’t have been a very long time. Jesus might have gone on the ask: so, in that case, what’s your problem? images

However, Mark tells us that: Jesus looked at him and loved him. Seven eventful words that speak of Jesus profound ability to see straight into the depths of the human heart where he reads the true nature of this young man’s struggle within the tension between religious observance and spiritual longing.

The man’s opening question: what must I do to inherit eternal life might be reframed as: is obeying the commandments enough to inherit eternal life? because he already suspects that obeying the commandments is not enough to inherit eternal life.

Out of the Ten Commandments this young man has kept from his youth, only two are positive actions: keep the Sabbath day holy and honor your father and mother. The other eight are negative prohibitions prefaced by the words: you shall NOT.

Religion based on prohibition has a certain appeal, although it is, as the young man experiences, ultimately unfulfilling. Its appeal lies in the way it limits the area of responsibility, confining responsibility to essentially not acting. But its appeal is also its deficit. Religious practice based on non-action is ultimately unfulfilling. In refraining from doing that which is forbidden, responsibilities are met,  nothing more is required[1]. For those who long to love God and love their neighbor as themselves, which is how Jesus reframes the Ten Commandments, the religion of prohibition is not enough.

***

Jesus looked at the young man and loved him because the young man wanted Jesus to help him to the next level of response to God. He is about to discover that the promise of eternal life rests upon positive action in this life. You lack one thing, Jesus tells him; go, sell what you own and give the money to the poor.

Heartfelt questions occasion heart stopping answers. Mark tells us that the young man is deeply disturbed by Jesus words and goes away troubled for he is a man of great wealth. In his response we see plainly that his longing for God was no match for his worldly fear; a predicament with which I suspect many of us can identify.

 ***

As stewardship season approaches this story reminds us of an uncomfortable question: are we able to open our checkbooks as widely and we long to open our hearts? 

Jesus answers the young man’s question by emphasizing that eternal life is about action in this world not hope for the next. It’s not what he does to avoid committing sin in this life that will give him a reward in the next. It’s what he does in this life. The promise of eternal life comes to those who have the courage to participate as God’s agents in the divine dream for the coming of the kingdom in this world’s real time.

***

October 21st, next Sunday, is the kickoff of our Annual Renewal Campaign or as NPR calls it our fall pledge drive, but to call it so is to trivialize the deeper currents that sustain our annual renewal process, which go beyond questions of financial support into those of spiritual inventory. The four weeks of spiritual inventory will be supported by a 40-day program of daily Bible passages, questions, and prayers – exploring scriptural teaching on social justice.

In his answer to the question about eternal life posed by the rich young man, Jesus teaches his disciples about the fundamental connection between gratitude, generosity, and social justice. For the goal of following Jesus is not to ensure that we go to heaven when we die, but to make heaven a reality in this world before we die.

Thy kingdom come. Thy will be done on this earth in real time as it is already so in heaven.

The 40-day Social Justice Bible Challenge which will run alongside our 30-day Annual Renewal Campaign offers to bridge the gap between knowing the Bible and living it.

For those of us already heavily invested in issues of social justice, the daily meditations will connect our compassion with God’s Word. For others among us, who already take Scripture seriously, the readings, questions, and prayers will help us to shape a renewed vision for action.

Whether our need is to connect our commitment to social justice with God’s Word or let our love for God’s Word shape a renewed vision for social justice in this world, the resources of life are given to us not to hoard and protect but to enjoy as good stewards. Stewards of the kingdom do not hoard, they share. They are not motivated by fear of scarcity, but by the promise of abundance. Our individual prosperity is inextricably linked with the flourishing of our neighbor’s wellbeing. Do good and share what you have for the promise of eternal life is predicated on the practices of social justice.

In today’s America, rising inequality of wealth is reflected in plummeting commitment to wider issues of social justice. In his Atlantic article, which the men’s Op-Ed discussion group will review this coming Tuesday evening, Matthew Stewart writes:

Every piece of the pie picked up by the 0.1 percent, in relative terms, had to come from the people below. But not everyone in the 99.9 percent gave up a slice. Only those in the bottom 90 percent did. At their peak, in the mid-1980s, people in this group held 35 percent of the nation’s wealth. Three decades later that had fallen 12 points—exactly as much as the wealth of the 0.1 percent rose.

That’s why Jesus says it’s easier for the camel to pass through the eye of a needle than for a rich person to enter the kingdom of heaven.

[1] Even today some Christian traditions still preach obedience to the Ten Commandments. This is very strange because Jesus in effect abolished them for his followers by reframing them in the Two Great Commandments of love God and love your neighbor as yourself. Yet, the continued appeal of religion based on prohibition is because the religion of prohibition limits our personal responsibility. If you can refrain from doing that which is forbidden, your responsibilities are met and nothing more is required of you. We see the tone and effect of this kind of religion all around us in the so-called Christianity of the cultural-conservative right. The battle in some parts of the country over whether the Ten Commandments should appear in our courtrooms is put in perspective when we realize not only should they not appear in our courtrooms, but they have no place in our churches either.

 

Kingdom Vision

20 Pentecost Year B Proper 22                                                        7 October 2018

Mark 10:2-16     A sermon from The Rev. Linda Mackie Griggs

Some Pharisees came, and to test Jesus they asked, “Is it lawful for a man to divorce his wife?”

The first advice that I came across as I began preparing to preach for today was, and I quote: “Beware this week.  As soon as you read the word, “divorce” aloud, a whole sermon will appear in people’s heads.”

The guy’s got a point. Sort of like saying, “Don’t think of an elephant”, there is virtually no way to read or hear this passage without becoming distracted from anything that immediately follows. (You are thinking of an elephant, aren’t you?) But this isn’t an elephant. It’s an emotionally fraught issue, almost sure to evoke a reaction to one’s own story or that of a loved one; of guilt, judgment, anger, loneliness, sadness—the opening of a wound of some kind. Because divorce is by definition the death of a relationship, and with death comes grief. This is why today’s Gospel is one of those passages that, tragically and too often, can be weaponized. And as a result, there are those whose experience of divorce has left them alienated from church and community. There are those who have been coerced to remain in an abusive marriage. There are those who hear Jesus’ words about marriage being between man and woman who have been led to believe that this is God’s judgment on gay marriage. The irresponsible use of the Bible as a cudgel to elicit cultural conformity is, unfortunately, more common than not, and this isn’t a new phenomenon. The thing is that people forget that there is a huge difference between seeing the Bible as a source of wisdom— wisdom that is admittedly often challenging– and seeing it as a way to confirm one’s own biases.  So here’s a little word to the wise: The more comfortable a passage like this makes you feel, the more likely it is that you should take another look. And then another.  And if you find that it disturbs you, keep reading, keep thinking, keep listening. God has something to say—it just may not be what you expect.

The key with today’s reading is that, as tempting as it may be to divide the text into two separate encounters, we need to look at the entire passage as a whole. Because the author of the Gospel of Mark has intentionally ordered and constructed his story in such a way that we see, not just random episodes and parables tossed willy-nilly on the page; we are meant to see a vision of the Kingdom—the Dream of God.  

“Some Pharisees came, and to test Jesus they asked, ‘Is it lawful for a man to divorce his wife?’”

The idea of seeking to test Jesus is nothing new; it was a frequent pastime for Temple authorities. There were at least two ways that they might have been doing this, and both carried the potential to get Jesus in trouble (which is what they desired). Socially and politically, divorce was a hot topic during this period because of the scandal of the marriage of the Roman Tetrarch Herod Antipas to his brother’s ex-wife Herodias. When John the Baptizer pointedly criticized them for this he was specifically talking, not just about divorce per se, but about the fact that they had obtained a divorce for the purpose of marrying another.  As you may remember, John’s criticism resulted in the loss of his head; perhaps the Pharisees hoped for a similar outcome for Jesus, that upstart Nazarene?

Or, thinking from the standpoint of scripture, the Pharisees might have been trying to involve Jesus in an argument regarding the law of divorce as stated Deuteronomy 24:1, which says that a man may divorce his wife if he found “indecency” in her—he can then write her a certificate of dismissal, as they called it, and divorce her. The argument among different groups of Pharisees was how strictly or loosely to interpret the term, “indecency”.  Some felt that it meant unchastity, while others interpreted it more loosely as “indecency in anything”, as in; she burned dinner or forgot to buy lamp oil, or she dared to “speak as any foolish woman would speak”, as we heard from Job in the first lesson. Regardless of how ‘indecency’ was defined, a husband could divorce his wife pretty much at will, which effectively left the woman tossed out on her ear with nothing; no voice and no recourse. It wasn’t that a woman could never initiate a divorce—she could. But her husband was free to refuse it, whereas the woman had no choice but to accept the consequences of dismissal from her home. The possibility of being left destitute put women in an extremely precarious position, while their husbands had the security of being able to do what they wanted. Such is the nature of patriarchy.

So, whether it was the question of the legitimacy of Herod’s marriage or the validity of the Law of Moses or a combination, the Pharisees put Jesus in a tricky spot. But interestingly he responds by diverting the line of questioning away from that of divorce instead toward that of marriage. He says that the only reason the Law of Moses in Deuteronomy allows for the certificate of dismissal is because of “your hardness of heart”. In other words, God’s intention was for two people to be in a faithful, respectful, mutually loving relationship, period.  One flesh. But since people, fallible creatures that they were, kept screwing that up, the Law of Moses allowed a way for the relationship to be dissolved if necessary. And then, as it turned out, people had even managed to mess that up by skewing the divorce arrangement in favor of the man. So Jesus sought to get back to the basics, that is, what marriage was about in the first place; that two become as one.

I’d like to digress just a bit here because, like the word, ‘divorce’, the statement from Genesis 2 that Jesus cites– ‘God made them male and female…’– is a potential red herring; a distraction from the main issue. In order to avoid the trap of seeing this as an argument against gay marriage, you have got to remember one simple thing: This is not what this passage is about. The question to Jesus is about divorce. Divorce is about marriage. Marriage at that time was seen a legal arrangement between families of men and women to achieve financial security and a prosperous legacy. Jesus’ point in citing Genesis was not to promote heterosexual unions but to make a statement about a relationship between two human beings; a relationship intended from the beginning to be a mirror image of God and of God’s loving care for Creation.

For Jesus, a marriage relationship was not just a legal arrangement; it was a covenant relationship of mutual generosity, wholeness and healing.

For Jesus, this Kingdom view of marriage is a template of what God desires for couples when they marry.  But we have to acknowledge the fact that the Kingdom that is not yet still needs to allow for human brokenness. Sometimes relationships cannot be saved. Sometimes they need to end in order to ensure the well-being, dignity, and healing of everyone involved, especially those left most vulnerable.

Jesus simply acknowledged this need by leveling the playing field when he said that not just women, but men too were held to the standard of not being allowed to divorce in order to marry another. It may seem a small thing to us now, but it was a sea change for married women. For Jesus, the inbreaking Kingdom offered a measure of fairness toward the most vulnerable that had been missing.

That is what the Dream of God is about: raising up the downtrodden and cherishing those who are the most invisible and the most silenced. And here we find the thread that connects the first part of this passage to the second.  For Jesus, this entire encounter was so much broader than the mere fine points of Mosaic Law. The Kingdom is first and foremost about relationship. How do we see God? How do we see one another? What do we honor in one another? Perhaps more to the point, where do we fall short?

_Suffer the little children to come to me..._People were bringing little children to him in order that he might touch them; and the disciples spoke sternly to them… And he took them up in his arms, laid his hands on them, and blessed them. 

If you’ve been following the lectionary, this is the second episode in the past three weeks, and the second time in the space of chapters 9 and 10 of Mark’s Gospel, in which Jesus takes children in his arms. And it is the third consecutive week that your clergy have stood in this pulpit and spoken about the vulnerability of women and children in society.  When the Gospel repeats something, and when it calls preachers to say pretty much the same thing for three weeks in a row, that means someone is trying to get our attention. 

Notice that when Jesus focuses his audience on children, he doesn’t do it through his usual teaching medium: Parables. With the exception of the Prodigal Son, which is about grown children, Jesus does not offer parables about children. Why? Might it be because, as good as parables are for illustrating a point, showing is always better than telling? Nothing communicates God’s love for children more effectively than the image of Jesus holding a wee one in his arms and offering a blessing. So if Jesus is offering us something even more vivid than his parables, he is trying to get our attention.

To honor children in the way that Jesus does here was as radical as offering women more of a voice in marriage. Children in first century Palestine were of no account until they were old enough to pull their own weight, at which point they were pretty much seen as miniature adults. What Jesus does here is revolutionary—something that doesn’t actually get fully acknowledged in western society until the 19th century—and it’s this: Jesus treats a child as something special.  Jesus actually looks at children developmentally. He sees childhood as a distinctive and valuable part of life—an aspect of human development that can teach us something in particular, which is that those who are most fresh from God offer us a glimpse of our true calling as creatures of the Kingdom.

When he looks at the children Jesus sees trust, honesty, generosity, and wonder.

He sees in them the creativity, spontaneity, and courage that comes from not yet knowing what they can’t accomplish. He calls us to see with the eyes of the Kingdom; to honor and protect those gifts of childhood in every person, and in ourselves. But to see with the Eyes of the Kingdom is something else as well: It is also to see the victimized and the invisible. It is to defend and protect those whom the world would dismiss.

God is calling us to open our eyes once again, to remember who and whose we are; to see the world through the eyes of the One who came to us as a vulnerable infant.

 

 

Driving The Message Home

This featured cartoon clipping reminds me that in  Mark’s Gospel he paints a picture of the disciples as thick and slow on the uptake.

***

Family is one of the models that describes a church community. But there are differing interpretations of family – family, where the emphasis is on exclusion and exclusivity might not be the most helpful way of thinking about faith community. The best model of family for faith community life is that of family as an extended, multigenerational community.

Sunday is another baptism Sunday at St Martin’s. We have had two wonderful extended family baptisms over the summer in which we celebrated brothers, sisters, and cousins, all part of multigenerational extended families being baptized together. For us, this was a multigenerational celebration involving children raised in the St. Martin’s community bringing their own children back to the church community they continue to identify with their earlier family life.

The children of the boomer generation of parents at St. Martin’s – millennials and after – although having been raised in the church do not by-and-large continue the church going practices of their parents, that is, until they begin having children of their own. It’s not true in all cases but it seems still common enough to be able to say that having children focuses the mind on the need to participate in a broader experience of community. The key question for many of us is: what kind of community do we desire to participate in?

On Sunday we will baptize two children who are part of a different version of extended family. Extended family has tended to refer to multigenerational family – usually three if not four generations of family members. On Sunday we will welcome another form of extended family, not one ranging across the generations, but one that brings together in the bonds of love and friendship members of what is sometimes referred to as a blended or modern family – a term made popular by the TV program Modern Family.

***

So to continue the TV tone – previously in chapter 9 of Mark’s Gospel, Jesus, while making a point about the vanity of masculine ideas of greatness and competitiveness raised up a toddler in his arms and said:

see this child, see her vulnerability, innocence and delight in all she sees around her; this is what it means to welcome me and the kingdom of God.

In todays episode John, speaking for the other disciples says:

Teacher, we saw someone casting out demons in your name, and tried to stop him, because he was not following us.

Once again, the disciples are consumed with anxiety about power – who has it and can exercise it and who should not have it and must be prohibited from exercising it. In the OT reading we heard of a similar situation concerning Moses and the ancient Israelites. Moses exclaimed: would that all the Lord’s people were prophets. In similar vein Jesus simply says: who is not against us is for us. Our tribal politicians like to upend Jesus’ words quoting them as: who is not for us is against us, which is the very opposite of Jesus meaning.

Returning to the child in his arms Jesus tells them:

if any of you put a stumbling block before one of these little ones who believe in me, it would be better for you if a great millstone were hung around your neck and you were thrown into the sea.

jesus quipMark paints a picture of the disciples as thick and slow on the uptake. So Jesus takes to driving his point home through the thick skulls by means of hyperbole or exaggeration.

If you hand causes you to stumble, cut it off; if your foot causes you to stumble, cut it off; if you eye causes you to stumble, tear it out!  My, this is pretty graphic imagery, yet what is the point Jesus is trying to impress on his disciples?

His meaning is rather graphic, but clear. Pay attention to the child in your midst. The image of what it looks like to enter the kingdom, or put another way, to become an agent of making the kingdom a reality in real time is represented by the innocence of the child.

***

In 1st-century society the value of women lay in the control of what today we refer to as women’s reproductive rights by powerful fathers and husbands. The value of children lay in their potential as heirs. But as human individuals a woman or a child was consigned to the bottom of the patriarchal pecking order.

Immersing ourselves in Mark’s narrative flow in chapter 9 reminds us that despite huge gains made in the emancipation of women, and new legal privileging of children rights, we continue to struggle against male privilege that perpetuates the culture of abuse for many women and children.

Today we are awakening to a tidal wave of repentance for the way our society has been deaf to the voice of the child. More shockingly, it has been in the church where the voice of the child has been most silenced by a culture of male privilege and power. In the male dominated values of our institutional life – the protection of the institution always comes before the defense and protection of those most vulnerable to abuse in and by those institutions.

Among the vulnerable, it’s children who fare the worst. The Catholic Church is struggling to grapple with the costs of a system that holds up men with arrested psychosexual development as the model of the priestly ideal.  By costs, I am not referring to the staggering financial settlements but to the lifelong cost paid by children’s pain and suffering.

***

The goal of the Christian life is not to make sure we go to heaven when we die. The goal of the Christian life is to make heaven a reality on earth, in real time, here and now, before we die. Christians have always worked towards that end by participating in a community life where together we can achieve so much more than we ever can as isolated individuals.

Baptism is a second birth or spiritual birth through which we come to belong. For from belonging, comes believing.

But baptism is not an act of magical transformation. As a stand-alone event, it functions as an initial entry point only. But what really matters is what happens after baptism, i.e. how the baptismal promises are fulfilled by the baptized person, over time.

Paraphrasing our promises in the Baptismal Covenant, we promise:

  • to be faithful in prayer and be present when the community gathers to worship at the celebration of the Lord’s table.
  • to persevere and not let our failures shame us erecting a barrier between us and God.
  • to live the Good News of God in Christ, so that others will look at us and say: I want to live with that kind of joy and energy!
  • to fight against the systems that perpetuate injustices of all kinds and let respect for each human being be our guide to holy living.

If it takes a village to raise a child, the nurturing and flourishing of a soul requires a whole community of soul friends to support it so that nurtured by love, and shaped by example, the young soul will grow into the fullest person God is already dreaming into becoming.

Listen! Wisdom’s Still Speaking

 

I wrote in the E-News this week that when viewed through a progressive lens the Bible becomes a rich compendium of collective human spiritual experience with much to say about how to navigate the times in which we live.

Nevertheless, it’s an understatement to say that the Bible can also be deeply problematic for us as we navigate our way through the challenges of the present time.

Texts never have only one meaning. There are, broadly speaking, three questions to ask when encountering any Biblical text -each question opening up a particular lens through which the text is read and heard.

  1. What was the original author’s intention and what do we know about the historical-socioreligious context in which they were writing?
  2. How has the Judaeo-Christian tradition – evolving over numerous and differing historical-socioreligious contexts, read and understood the text over time?
  3. Finally, how do we hear and understand the text within our 21st-century historical-socioreligious context?

Original lens

The book of Proverbs belongs to a genre of Biblical writing known as Wisdom. Proverbs belongs within a family of books that include Psalms, Ecclesiastes, Song of Songs (Song of Solomon), Job, and Sirach or sometimes known as Ecclesiasticus.  Although adapted to Jewish issues and concerns Wisdom literature is not Hebrew in origin and similar material is also found in Egyptian and Babylonian sources.

Wisdom focuses on the challenges of skillful living. In the face of suffering it is unsatisfied by the conventional answer: because God wills it. Wisdom challenges suffering and the apparent futile and fleeting nature of life and says: yes, but why?

Wisdom presents a complex and multilayered worldview – its voice sitting in tension with more conventional voices. We see this back and forth playing out again and again throughout Proverbs, Psalms, Job, Ecclesiastes, and Sirach. Wisdom is also personified as the feminine principle of the Holy Spirit named in Greek as Sophia. Sophia, displaying profound feminine qualities has often been referred to in English as Lady Wisdom, or Woman’s Wisdom.

Proverbs 31 appears to have been written as the inspired utterances of the Queen-Mother for her son, one King Lemuel (identity unknown) in the qualities he must look for in a royal spouse. Thus, the depiction of the capable wife found in verse 10 and onwards is in its original context is a description of the ideal virtues to be found in a great queen. This was not intended to be a description of the virtues of ordinary wifeliness.

Playing the part of rabbi for a moment, I want to draw attention to two Hebrew words isshah and chayil.

All wives are women but not all women are wives and the ancient Hebrew word isshah does not distinguish between wife and woman. In English, isshah could be rendered woman as much as wife, which is important in breaking the close identification of the text with wifeliness.

English translators have for 500 years struggled with the Hebrew word chayil; variously translating it as good, virtuous, valiant, or as the NRSV does – capable. Yet, all these translations miss chayil’s clearest meaning of warrior-like. There is quite a difference when verse 10 is rendered: a warrior-like – strong woman who can find?

Tradition’s lens

Mainstream Judaeo-Christian interpretation of Proverbs 31:10-31 has read it as a hymn to the virtues of the good wife -a phrase that automatically conjures up images of subservient dutifulness. I understand that even today some rabbis continue to read this text as a love poem to their wives on the eve of Shabbat.

The Tradition’s patriarchal view of the relationship between men and women has led to a repeated misreading of the text as an endorsement of the view of a good wife as an obedient and domestically industrious adornment to her husband. Yet, when we cast off our patriarchal blinkers and actually read the text, we are startled by what it does not say. If we are looking for the actual words of Proverbs 31 to extol the virtues of the good wife as the embodiment of the German slogan: Kinder, Küche, & Kirche – Children, Kitchen, & Church, we will not find them here.

Wisdom 31 nowhere presents a picture of dutiful and obedient wifeliness. Neither does it in any place extol the virtues of motherhood. This woman is not chained to her stove or her children, she is not domestic at all but seems to be something of a combination of a wise and frugal merchant, creative artisan and farmer, and social philanthropist. The text denotes that her husband is well known at the city gates. Who with a wife like this will not be envied?

When chayil is rendered warrior-like, strong, invincible, Amazon-like, as opposed to merely virtuous or capable, the exhausting list of this woman’s social and domestic productivity is only capped by her crowning glory, which resides not in her industriousness, neither in her physical beauty, or her cocktail social charm and whit. According to Wisdom, her crowning glory lies in her fear of the Lord. Never mind her husband’s honor among his peers, Wisdom 31 concludes with:

Give her a share in the fruit of her hand, and let her works praise her in the city gates.

Contemporary lens

Today, this is a difficult text for the unwary preacher. It is a text that speaks to both the hopeful expectations as well as the enduring pain and struggle lying at the heart of contemporary issues of gender and power.

It’s extraordinary when considering that such a text, read for centuries as en hommage to a patriarchal view of wifely virtue is, in reality, one of the clearest Biblical endorsements for what we have come to refer to as the emancipation of women. Such a reinterpretation rests on the strength of what the text actually says. Strip away Tradition’s male-dominated wifely fantasies and we are compelled to engage this text from within our own sadly, contentious context.

The emancipation of women and the emergence of the woman’s voice in our political and theological context constitutes a huge social awakening. It is a veritable tsunami that continues to sweep before it centuries of women’s experience of injustice and oppression at the hands of both the female as well as the male supporters of patriarchy.

In its original context, Proverbs 31 constituted an idealized image of royal womanhood. Nevertheless, allowing for such idealization, the text expresses Wisdom’s image of womanhood as strong, vital, and socially engaged in all aspects of civic life.

Wisdom’s worldview deeply informs the shape of Jesus ministry and teaching. Wisdom’s challenge to worldly values of dominance and power echoes loudly in Jesus’ deeply countercultural honoring of women.

In Mark 9:30-37, the gospel appointed to be read on the same Sunday as Proverbs 31, Jesus begins to teach his disciples about where his road leads – to death and resurrection. As he opens his heart to them Jesus notices that they are not listening. So, he asks them: what, instead of listening to me, were you talking about? They sheepishly reveal that they had been wrangling over who is to be top dog among them.

Jesus’ response comes straight from the heart of Wisdom’s playbook. It’s service, he tells them, not worldly honor that is the mark of true greatness. Children were even more oppressed than women in the hierarchy of patriarchy. Jesus driving home his point takes a little child and in Wisdom’s voice proclaims:

whoever welcomes one such a child in my name, welcomes me; and not only me, but the one who has sent me!

In the wake of the tsunami of women’s emancipation, our society is also awakening to a tidal wave of repentance for the way we have been deaf to the cry of the child. Open your ears – can you hear? Wisdom is still speaking.

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