Saturday, October 21, 2017


To whom ought we pay tribute? The Empire? Or, God? It’s a trap. And we easily fall into it ourselves. But not Jesus. It is commonly understood that Matthew 22:15-22 has to do with the question of paying taxes – specifically, “Is it lawful to pay taxes to the emperor, or not?” Just one glance at the questioners and one knows something is up. The Pharisees and their followers often question Jesus, but this is the first time we see them side-by-side with Herodians. This is an unlikely pairing since the Pharisees are observant Jews seeking to maintain their Jewish identity and integrity even under Roman domination. While Herodians support and were beneficiaries of the Empire. Pharisees did not consider Herod and his line to even be Jewish, while the Herodians side with those who had access to wealth and military power. Like Henry Kissinger who called power the “ultimate aphrodisiac,” they agree that wealth and military power constitute the only religion that matters. And, oh yes, they bear the name of Herod, associating themselves with the political descendants of the king who slaughtered all of Jesus’ contemporary co-religionists. That should be our clue that conversation is neither innocent nor safe. It’s a trap.

“Show me the coin used for the tax,” says Jesus. This is the real trap! An observant Jew would not have a denarius in his or her pocket since it bears a graven image and announces that “Caesar is God.” The very fact that they can produce the coin exposes them as hypocrites, posers, opportunists. Anyone with this coin is breaking at least two of the Ten Commandments. Then Jesus poses the real question: “Whose icon (eikon) is this, and whose title?” That is, “Whose image is on the coin?” They answer, correctly, “The emperor’s.” Then comes the all too familiar, “Give therefore to the emperor the things that are the emperor’s, and to God the things that are God’s.” Astonished, the hypocrites leave with their plot to entrap him in tatters, exposed as the posers they are. They realize this is no longer about taxes.

“Whose image is this?” With this one question Jesus asserts that this is not at all about paying taxes. It is about who we are and whose we are. For Jesus knows, as the Pharisees and even the Herodians should know, just as we should know, that from the beginning, we are all created in God’s image – male and female we are created in the image of God. Imago Dei. Not the emperor’s. Not the Pharisee’s. Not the Herodian’s. Further, for those of us who are baptized we each bear another image on our forehead – the cross of Christ traced with oil blessed by our bishop as a sign. It is a sign reminding us to whom we pay tribute in all things. We believe that the bond God establishes in Baptism is “indissoluble.” This makes us God’s Beloved forever, just as Jesus is declared God’s Beloved at his baptism by John in the River Jordan.

Now it is true that since we are created in the image of the perfect love of God, we have the freedom to choose – we can claim our belovedness, or we can deny it, but it remains indissoluble just the same. This question of “image” runs through the entire Bible from beginning to end. Henri Nouwen, in his book, Life of The Beloved, at one point pulls together a number of scripture passages that address this belovedness of ours into one statement. One might call it a Beloved Creed that distills the very essence of what it means to be human.

I have called you by name, from the very beginning. You are mine and I am yours. You are my beloved, on you my favor rests. I have molded you in the depths of the earth and knitted you together in your mother’s womb. I have carved you in the palms of my hands and hidden you in the shadow of my embrace. I look at you with infinite tenderness and care for you with a care more intimate than that of a mother for her child. I have counted every hair on your head and guided you at every step. Wherever you go, I go with you, and wherever you rest, I keep watch. I will give you food that will satisfy all your hunger and drink that will satisfy all your thirst. I will not hide my face from you. You know me as your own as I know you as my own. You belong to me. I am your father, your mother, your brother, your sister, your lover, your partner, your spouse … yes, even your child. Wherever you are I will be. Nothing will ever separate us. We are one.
            -Life Of The Beloved, p. 30

One hopes that the astonishment of the Pharisees and the Herodians comes from some recognition that this is what Jesus is really talking about, not some mundane question about taxes. One hopes that they came to some deeper awareness as to not only who they are, but whose they are? Are we the Empire’s? Or, are we God’s? And if we are God’s, then to whom are we to pay tribute? And, how?

The oldest Eucharistic Prayer in our Book of Common Prayer, Prayer D, dates back to the days of the early church, and has been authorized by many denominations for use if we ever get back together and share communion with one another as one church again. There is a paragraph about Jesus that gets at the “how” question.

“And, that we might no longer live for ourselves, but for him who died and rose for us, he sent the Holy Spirit, his own first gift for those who believe, to complete his work in the world, and to bring to fulfillment the sanctification of all.” BCP p. 374

This offers some clues as to how we are to live into our being “created in the image of God.” We are to live no longer for ourselves. This is a radical and revolutionary assertion in a culture of me, myself and mine. And God’s Spirit, God’s breath, God’s wind, is given to energize us to complete Jesus’ work in the world, “to bring to fulfillment the sanctification of all.” Not some, not most, not a lot, but “all.” All people, all creatures, all things are to be fulfilled. This is His “own first gift” for all of us who bear his image on our brow. It is His tithe. The tithe is always from the first fruits. It is what is given first of all before all other commitments.

We are meant to note that this text about images operates subversively in every context in which governments act as if citizens have no higher commitment than to the state. Whenever and wherever the divine image is denied, persons are made by political circumstances to be less than human.

As Nobel Laureate Bob Dylan once declared about Goliath, there are always Herodians among us calling us to deny and subject our higher calling to baser and lesser instincts. We may pay the tax, but that does not mean we belong to Caesar. Our primary loyalty, says Jesus to his questioners, is to God and no other. As Saint Paul writes to the church in Thessalonica, “you turned to God from idols, to serve a living and true God, and to wait upon his Son whom he raised from the dead.”

You are God’s beloved. God is well pleased with you. Nothing will ever separate us. We are one.

Saturday, October 14, 2017

Many Are Called

Many Are Called
There is a common misunderstanding of the Christian Bible that goes thus: the God of the Old Testament is wrathful and unforgiving, while the God of the New Testament is forgiving and loving. Apart from being illogical since the God of the whole Bible is one and the same God, this misunderstanding has caused plenty of mischief throughout the history of the Church and is just one seemingly benign idea that forms the creation and foundation of Anti-Semitism. Which, regrettably, is on the rise around the world, but most especially here in the United States of America. This makes it our problem the longer we insist on perpetuating this gross misunderstanding as fact rather than the fiction, and rather lazy fiction at that, that it is.

Enter two stories that seemingly reverse this common misunderstanding: The Golden Calf in Exodus 32:1-14, and Matthew’s version of The Wedding Banquet parable in chapter 22: 1-14. Succinctly put, YHWH, the God of the Exodus, is portrayed as repentant and forgiving, while the “king” in the banquet seems particularly violent, wrathful and unfairly judgmental.

Jesus continues his teaching with the chief priests and Pharisees with the now familiar, “The kingdom of heaven is like this…” A king gives a wedding banquet for his son. He sends his slaves to call the invited guests to the feast. Weddings are times of celebration and delight, while feasts in the Bible are seen as a foretaste of the culmination of all things.

Suddenly the story takes an odd turn since the invitees cannot be bothered to come. He sends a new group of slaves who say the oxen and the fatted calves have been slaughtered, the tables are set, the wine has been ordered. You don’t want to miss this. Again, some choose to go about business as usual while the rest rape and kill the messengers! Their behavior is so outrageous, writes Richard Swanson in Provoking The Gospel of Matthew, that the whole story is interrupted, and slaughtered animals left hanging, while the king mounts a military campaign to destroy the invited guests and burn the city to the ground. It is fair to ask that after all this violence just how much joy can there be as the wedding resumes? Surely it will be a day his son and daughter-in-law will never forget as the sound and fury of the day’s destruction will be forever ringing in their ears. Likely not the happiest days in their lives unless they are a very odd couple.

One can be assured those first hearing Jesus tell this story remember the burning of Jerusalem to the ground by Rome which always stands as the background to all gospel stories. Matthew chooses to include this story as the ongoing crisis with Rome continues to challenge the life of the communities of God’s people. The king declares the invited guests as unworthy of the banquet and sends his surviving slaves to go out into the streets to “invite everyone you find…the good and the bad,” to the banquet. So now there are sheep and goats, wheat and weeds, good fish and bad fish, worthy and unworthy filling the banquet hall.

Jesus is always meeting with mixed crowds throughout the arc of Matthew’s story. When he does he continually points out that amidst the crisis with Rome there is a fork in the road, and there is coming a great sorting out. Those sorted to the right will end up in the dominion of God, those to the left end up in the outer darkness where people wail and gnash their teeth (Mt 25:31-46). Enter the oddest turn in the narrative of all: the king spots a man who is not wearing a “wedding garment.” This in itself does not seem odd since the man was hauled in unexpectedly off the streets, but the king’s reaction renders the man and the listeners speechless!

The king has his servants bind him hand and foot and carted out to be thrown into the outer darkness to wail and gnash his teeth. How on earth do the servants know their way to the outer darkness? What coordinates does one enter into the GPS to find your way there? All because he is in jeans and sneakers? And what does a wedding garment look like anyway? Not exactly a lesson of acceptance and forgiveness. It all sounds rather like wrathful and unforgiving.

Perhaps the garment represents authentic discipleship, or producing the fruits of the kingdom – or more simply living in God’s way as outlined in the commandments all the way back in Exodus. Perhaps those without a garment are like those people at the foot of Mount Sinai waiting for days for Moses to return from his tutorial with the God of the Exodus. Expressing their impatience, inexplicably Aaron, Mose’s older brother, gathers all their gold jewelry, melts it down and casts it in the image of a calf, declaring, “These are your gods, O Israel, who brought you out of the land of Egypt.” Aaron, the priest immediately violates the commandments against other gods and idols! Yet another odd story. Note carefully, this idol consists of money cast as religion. May those who have ears hear and beware! We may think this stuff is primitive, but this kind of idolatry is still with us to this day. There are always new golden calves enchanting and distracting people every day.

YHWH, the God of the Exodus, understandably is angry and threatens a holocaust against the people, inviting Moses to head off with him to find new people to “make a great nation.” Moses, who back at the burning bush allows that he often does not know what to say, suddenly becomes the most eloquent and skillful of public speakers, chastising The Lord: “Seriously, God, how is it going to look on your resume where it says you led thousands of people into the mountainous wilderness only to wipe them off the face of the earth? Do you honestly believe that this will inspire others to join with you in making a “great nation”? Repent and remember the promises you made to Abraham, Isaac and Israel, your servants, that they will have plenteous descendants and live forever in the land you have promised them!” So, sings the psalmist in Psalm 106, he would have destroyed them had not Moses his chosen stood before him in the breach, to turn away his wrath from consuming them. Standing in the breach.

God must like to be challenged as much as he likes to challenge us, because we are told that this God of the Old Testament repents, forgives the people their idolatry, and pledges to remain in relationship with them no matter what. Both the worthy and unworthy alike are welcomed back to the banquet table. Thus begins our knowledge of the compassionate and merciful God who is  slow to anger, abounding in steadfast love, and repents of doing evil (Jonah 4:2).

The questions for us all: Are we living our lives worshipping golden calves? Religion cast as money? Do we wake up each morning and put on our wedding garments of authentic discipleship so that we might address ourselves to producing the fruits of the kingdom? Are we ready to face the Last Sorting (Mt 25: 31-46)? Many are called, says Jesus, but few are chosen. Who among us are the sheep, and who are the goats? Who among us is willing to stand beside Moses in the breach on behalf of those in need? The world and everything and everyone therein awaits to see just who we are and whose we are. We are those people who are called to bear witness to the God of the Old and New testaments who is compassionate and merciful, slow to anger, abounding in steadfast love, and repents of doing evil. He calls us to do the same. 

Friday, October 6, 2017

Violins Violence Silenc

“VIOLINS VIOLENCE SILENCE,” is a neon light sculpture by Bruce Nauman that has been wrapped around the outside of the Baltimore Museum of Art since the 1982-83 exhibition of his neon works. It was a gift of the Nauman Galleries to the BMA, and therefore to Baltimore, the community and the world. The words light up forwards and backwards in multi-color rhythm that is both confrontational and meditative all at once. Violins interrupted by violence results in silence? Violence often results in violins, as in funeral music, as well as in silence? Or, as art critic Gregory Volk once suggested, it may represent both the silence of victims of violence and the silence of those who choose/chose not to bear witness or to oppose the violence.

It seems to be one work of art that continues to have relevance to a week like the one just concluded: the violence of 58 killed and nearly 500 wounded in Las Vegas by one man and a cache of weapons; the violence of the ongoing humanitarian crisis in Puerto Rico in the aftermath of two uniquely powerful hurricanes; the violence of political rhetoric that seeks to deafen and numb the population into unbearable silence. I find the confrontational violin concertos of Alban Berg and Arnold Schoenberg hauntingly playing in the background as I struggle not to fall into symptoms of PTSD such events like Las Vegas threaten to precipitate ever since gun violence ended the lives of my two closest colleagues in ministry one afternoon in the offices at St. Peter’s, Ellicott City: Brenda Brewington and Mary-Marguerite Kohn. And then I recall Nauman’s neon sculpture endlessly, relentlessly, lighting up back and forth: violins violence silence silence violence violins. And I thank God that I have music to listen to and music to play as I struggle to make sense of it all.

How long have the Ten Commandments, or the Ten Words as they are also known, been around? Articulated in Exodus chapter 20 and reprised by Moses in Deuteronomy chapter 5, these words are meant as a gift to outline a Way of Being One’s True Self in the World. They not only outline a way of acting but more importantly a way of Being – they confer identity – they give shape to what it means to be “created in the image of God.”

I am forever indebted to Abraham Joshua Heschel who once observed that in the Deuteronomy version the command for Sabbath comprises nearly one-third of the text of the Ten Words, and that only one commandment is stated twice – the Tenth: thou shalt not covet, and in case you did not hear me the first time says YHWH, thou shalt not covet. And yet, we live within an economic system that is defined by covetousness -  the need for more and more of everything. Advertising: an entire industry devoted to making us more and more covetous.

So, Heschel suggests that the Sabbath, a day off, is not at all a religious command or ritual. It is an alternative to the 24/7 relentlessness of a covetous economic system that often drives people to violence. Sabbath is a periodic withdrawal from the dominant economic system; the unfettered need to produce, acquire and consume more and more stuff – be it money, products, or property. Our very identity is wrapped up in this “stuff” – my car, my home, my clothes are carefully curated to say something about who I am. I often joke about the creation of the Self Storage industry – lockers, most as big as a garage, in which to store our excess “self.” But it is no joke. For covetousness eventually leads to violence somehow. Sabbath is meant to break the cycle of covetousness long enough to remember who we are and whose we are.

Note the actions of the tenants of the vineyard in Matthew chapter 21, The Parable of the Vineyard. They live and work in a vineyard that is not their own. Yet, when the owner sends servants and even his own son to collect his produce, the tenants become violent and kill one after another so as to take possession of the vineyard for themselves. Covetousness begats violence, which results in silence and the violins of funeral music. Once again this is a parable that means to hold up a mirror before us and help us to see a way beyond violent solutions.

Saint Paul, in writing to the Philippians in chapter 3 comments again on the need for a change of mind – a radical reassessment of past, present and future. Everything I have accomplished and acquired in my otherwise exemplary past is rubbish he says. Actually, this is a genteel alchemy of translation, for the Greek text of his letter calls it dung. In a this tightly argued part of this letter he seems to say that the Good News, the Gospel, is not an answer to all the problems in our lives. Rather, the Good News of God in Christ means to disturb all my settled answers, we might say “my ideology, or my theology,” and sends me searching for new answers and new solutions!

I have not reached the goal, he says, but I press on, forgetting what lies behind and straining forward to what lies ahead – that which is the “unseen” of our creed – because God in Christ has made me his own. I have been overtaken by Christ. All that I think I already know is dung. What is important lies ahead.

What the Ten Words know is that unless we break the cycles of production, acquisition and consumption, unless we break the cycles of debates that hide behind “this is what I know and I am not changing my mind,” we cannot lean forward into a future in which violence itself is silenced. So important is Sabbath Time, suggested my friend and mentor Gordon Cosby, so relentless is the pace of life today, that I may need Sabbath Time once a day instead of just once a week. To literally, physically withdraw from the 24/7 busyness of covetousness for a period of time each day to simply Be with God and rediscover my True Self once again.

A self that is molded and shaped by the statutes, the law, the commandments that give “light to the eyes, wisdom to the innocent and right judgments” as Psalm 19 invites us to sing! “More to be desired are they than gold, more than much fine gold, sweeter far than honey, than honey in the comb…above all keep your servant from presumptuous sins; let them not get dominion over me; then I shall be whole and sound and innocent of a great offense.

“Let the words of my mouth and the meditation of my heart be acceptable in your sight, O Lord, my rock and my redeemer!”

Shabbat shalom. The need for heart-full meditation. There can be no shalom, no peace, without Shabbat. There can be no shalom without seriously allowing our entrenched ideas and ideologies to be let go and reimagined. There can be no shalom as long as the means to mass violence are so readily available as a presumed “solution” to a current problem. I look at Las Vegas and weep. God looks at Las Vegas and weeps. Yet, our leaders in Washington, DC, effectively remain silent. A silence that only begats more violence and the need for more funeral violins.

Violins Violence Silence. When will we be able to turn off those relentless neon lights once and for all because they will no longer have meaning? 

Saturday, September 30, 2017

God's Humility/Our Humility

God’s Humility/Our Humility
I confess I have succumbed to the magic, convenience and speed with which the internet can bring my need to consume right to my doorstep almost instantly. As soon as the algorithm suggests “Something you may be interested in,” just a few clicks and the book or CDs and just about anything else appears. Yet, when I look back over the years of my life, it his most often been those times when I take the time to wander in a bookstore or a record store, finding, picking up, reading a few lines, reading a few liner notes, that has propelled me to purchase a book or some music that has had a lasting impact on my life. Record stores have all but disappeared, and book stores, especially local bookstores, are few and far between. And yet, they are essential to my life, essential to our life, essential to our life together, a life “together” that in part, due to the same internet that has all but obliterated delayed gratification, is also devolving us into further and further isolation and fragmentation from one another and living in community.

            Enter The Humility of God by Ilia Delio: a Franciscan Perspective. Just as I found myself pondering for the incalculable umpteenth time these words of Saint Paul in chapter 2 to the Philippians, I came across her book on God’s humility and ours while wandering around St. Bede’s Bookstore: “4 Let each of you look not only to his own interests, but also to the interests of others. 5 Have this mind among yourselves, which is yours in Christ Jesus, 6 who, though he was in the form of God, did not count equality with God a thing to be grasped, 7 but emptied himself, taking the form of a servant, being born in the likeness of men. 8 And being found in human form he humbled himself and became obedient unto death, even death on a cross.”

            A God who humbles himself. A God who empties himself.  This is the mind we are to have among ourselves. Not individually, but among ourselves: humble and self-emptying. Look not only to our own interests, but those of others. Then these words in the introduction caught my eye and led me to purchase the book: “The humility of God is really about God’s relationship to the world and God’s fidelity to the world even when everything in the world seems to fail.”p 1

            In our present circumstances we don’t need to sketch out the myriad ways in which everything in the world seems to be failing: society, politics, the eco-crisis, even the world of sports. All seem to be in free-fall at the same time. We used to turn to ancient wisdom to bear upon our present circumstances and to help us to lean into a better future. Now, however, we are urged by all sorts of cultural messages to abandon the wisdom of God, and now we are even urged to abandon the wisdom of Science as well. An “ethic,” if we can call it that, of individualized go-it-on-your-own “morality” in which your own happiness and achievement is all that matters urges us to look only at the present. This is characterized by fetishizing selfish desires, the need to control and manipulate, and an obsession with knowledge. What the Bible traditionally calls idolatry. Worse still, we have replaced God and Science with political ideologies. If it’s not the apocalyptic violence of Isis it is the Randian Objectivism of unfettered greed, consumption and acquisition of consumer capitalism. There is little or no down-time to browse for books or to simply listen to the universe that lies within.

            As the Exodus saga continues to unfold [Exodus 17:1-7], the people who have escaped the Empire of death in Egypt first complain about the food situation and the God of the Exodus provides Manna – note, the economic distribution plan stipulates that each day everyone is to get enough, no one can gather too much, and if you try to gather more than your family needs it rots and putrefies. This is why Jesus teaches to pray for bread that is given daily. Still not trusting that the God who liberated them from slavery AND provided food, it seems, they begin to complain about needing more water. Granted, we should feel some sympathy for them as water is essential to human life, especially in the Sinai wilderness. Yet, the story means to hold a mirror up to us as a nation obsessed with more. This poem from Mary Oliver holds up the same mirror:
This morning the redbird’s eggs
have hatched and already the chicks
are chirping for food. They don’t
know where it’s coming from, they
just keep shouting, “More! More!”
As to anything else, they haven’t
had a single thought. Their eyes
haven’t yet opened, they know nothing
about the sky that’s waiting. Or
the thousands, the millions of trees.
They don’t even know they have wings.

Our insatiable appetites for More! More! have pushed God, Religion and now Science away from the table. The ideologies of More! More! make it impossible to “have this mind among ourselves,” a mind of self-emptying humility that cares for the needs of others, for the neighbor, the stranger, the immigrant, the hungry, the poor, and all those who seem to live their lives on the cross with our Christ.

Then there is the story of two brothers [Matthew 21:23-32]. The father asks the first to go and work in the vineyard today. He says, “I will not.” But later changes his mind and goes. The father asks the second the same. He says, “I go, sir.” But he does not go. Asks Jesus, “Which one does the will of the father?” The chief priests and elders who have tried to trap him with questions about authority answer, “The first!” So proud of themselves! He then tells them that tax collectors and prostitutes who listened to John the Baptist and believed him will go into the kingdom of God “ahead of you” – for “even after you saw [him] you did not change your minds and believe him.”

Evidently, it’s about changing our minds. The one thing we just hate to do. It’s about having minds of self-emptying humility as exampled in the God who bends down to dwell among us – Emmanuel, God with us. A God who empties himself, taking the form of a servant; the God who humbles himself unto death, even death upon a cross so as to stand with the most broken, most isolated, most lost among us. We are mistaken if we think for one moment that Jesus came to save us from the world, for he comes even now to save us for the world and to save the very world itself from us.

Delio asserts that the primacy of such a God of humble self-emptying “did not come because of human sin; rather, from all eternity God willed to love a finite other as a more perfect expression of his love. Jesus would have come, therefore, even if there had been no sin. The meaning of the Incarnation is not about sin, but about the love of God.” p 3

We are meant to realize that God comes among us to heal us and make us healers and peacemakers “for humankind and the earth itself.” To become healers and peacemakers we need to welcome the God of self-emptying humility and science back to the table, back into our everyday lives. Abandoning all futile attempts to get More! More! we can embody such self-emptying humility among ourselves so there will be enough for everyone, not too much for anyone, and the Earth itself shall spring forth in bountiful bread and water to sustain us and renew itself. Science and Religion will be our partners into further uncovering the mysteries of life and how to sustain it while leaning into the future with hope and trust.

Near the end of her book Delio issues a sort of invitation:
When our inner world can welcome a God of humble love, when we can believe that God loves us in our brokenness and incompleteness, our weaknesses, our failings, then we can realize that “that which sustains the universe beyond thought and language and that which is at the core of us and struggles for expression is the same thing.” * The source of the universe and the source of our lives is the same source: the unconditional, surrendered free love of a humble God. When we find this source in our own lives then we can find this source at the heart of the universe.
-Ilia Delio, OSF, The Humility of God – p 163

*Yann Martel, The Life of Pi, p 48    

Saturday, September 16, 2017

God Loves Us and Welcomes Us!

God Loves Us and Welcomes Us
Throughout the tales for this week, the Exodus (Ex 14:19-31), Psalm 114, Paul’s letter to the church in Rome(Rom14:1-12), and a story about extraordinary forgiveness (Matt 18:21-35) is the overarching story of God’s love for all humankind, and an invitation to come home to God.

As Moses would later remind the people, “For you are a people holy to the Lord your God; the Lord your God has chosen you out of all the peoples on earth to be his people, his treasured possession. It was not because you were more numerous than any other people that the Lord set his heart on you and chose you—for you were the fewest of all peoples. It was because the Lord loved you and kept the oath that he swore to your ancestors, that the Lord has brought you out with a mighty hand, and redeemed you from the house of slavery, from the hand of Pharaoh king of Egypt.” (Deut 7:6-8) And so we see that during the great escape, YHWH the God of Sarah and Abraham, Rebekah and Isaac, Leah, Rachel and Jacob, shelters and protects them from Pharaoh’s army. And opens and closes the waters to protect and liberate them. All despite lots of complaining and grumbling all through verses preceding (Ex 14 10-18).: Why are you making us leave Egypt? Is it because there are no graves for us in Egypt that you took us out here to die in the wilderness? Yet, God loves them anyway. It turns out God has the patience of Job.

As celebrated in Psalm 114, a mighty act of remembrance and source of hope for the present. It recognizes that this mass escape forged a rag-tag group of slaves into a people – God’s people. It is a psalm that is meant to astound us and make us grateful. As Psalm 115 just after this begins: Our God is in the heavens. He does as he pleases. You don’t have to like; you don’t get to vote on it. What a God! Mountains and hills skip with glee, the seas fled, the Earth trembles at the presence of the Lord, the God of Jacob. There is no more fear of intimidation by any Empire in these people because YHWH has acted!

Then Paul urges the fledgling church in Rome to embrace diversity. Some of you are vegans. Some of you are omnivores. It is the God of the Exodus, the God who can make diverse tribes into one people, who calls you and welcomes you to Christ’s table. Note, Paul does not even attempt to adjudicate whether or not there is a right way or wrong way to come to God’s table. Healthy community takes precedence over “right belief,” whatever that may be. For we all stand before the same judgment seat of God. We look pretty silly passing judgment on one another when in the end we are all accountable to the One God “I Am” who got this all in-motion back at the burning bush instructing a fugitive murderer to confront the powers of Pharaoh and his Empire and lead us all to a life of freedom with God and one another.

“We do not live to ourselves, and we do not die to ourselves. If we live, we live to the Lord, and if we die we die to the Lord…. For to this end Christ died and lived again, so that he might be the Lord of the living and the dead!”

To give us some idea what kind of Lord invites us to come home to the Lord’s table, along comes Peter with a question for Jesus. I have served the majority of my life in ministry in two churches named after Peter, so I feel a particular empathy for him in all these episodes like the one today where he asks, God bless his heart: If someone sins against me how often must I forgive? As many as seven times? Now the custom at the time was to forgive three times, so Peter thinks he is going the extra mile. But once again Jesus burns him: seventy-seven times. Or, because the text is unclear, it can even be translated seventy times seven times! Which in the context of the story he tells really means forever! For as it turns out, in those days the ten thousand Talents the man owes the king represents approximately 150,000 years wages for the average worker. No one can ever hope to pay off such a sum in this life time. The king knows this. God knows this. Jesus knows this. Yet, the man in the story is forgiven. That, by the way, is the punch line. The text means for us to realize we are all forgiven sinners invited to the same table, the Lord’s table, open to one and all, vegans and omnivores alike, even to this pathetic creature who clearly does not grasp what being released of his debt really means – that we are to act more like the Incredible Forgiving and Loving King in the parable.

There is a video that shows a woman alone in church saying the Lord’s Prayer. Each time she says a line, God speaks to her. When she gets to, “Forgive us our sins as we forgive those who sin against us,” she tries to sneak out of the pew and the church. God stops her, and asks, “What about your brother?” “I knew you were going to say that,” she blurts out! “How can I forget what he has done to me?” “I don’t know,” asks God. “How do you want your forgiveness: with or without forgetting?” Long Pause. “How about you just begin to think about forgiving your brother, and I’ll do my best to forget all the times you have forgotten about me?” “You got me again,” she says, and the dialogue continues. As Elie Wiesel often said and wrote, God created us because he loves our stories and loves to continue the dialogue.

We promise in our baptism that everything we say and do will proclaim the Good News of God in Christ. Yet, it’s not clear that we all know just what that good news is. No doubt that is why William Countryman wrote a book titled, The Good News of Jesus. He begins it like this: “What God says to you in Jesus is this: you are forgiven. Nothing more. Nothing less. This is the message Jesus lived and spoke…. There are other things God could conceivably have said to us. And we may as well face it, most of us know forms of Christianity that relay a message quite different from this one. They say things like, ‘Good News, if you are very very good, God will love you.’ Or, ‘Good News, if you are very very sorry for not being very very good, God will love you. Or, (most insidious of all), ‘Good News, God loves you. Now get back in line before God’s mind changes!’ These messages may be good news for somebody, but they are not good for all of us …. God might have said it more simply, ‘You are loved. I love you.’ This message is true, but it would have been ambiguous. It might have meant, ‘I love you because you’re good.’ It might have meant, ‘I love the nice bits of you, but I really wish you’d clean up your act.’ It might have meant, ‘I still love you and would like to go on loving you, but I won’t tolerate your behavior much longer.’ Instead God says something quite unambiguous: ‘You are forgiven.’ What this means is, ‘I love you anyway, no matter what. I love you not because you are particularly good nor because you are particularly repentant nor because I am trying to bribe you or threaten you into changing. I love you because I love you.’” p. 3-5

Which takes us back to Moses in Deuteronomy reminding the people why God redeemed them and protected and sheltered them as they escaped Egypt and the iron rod of Pharaoh’s Empire. God loves them. We are all forgiven debtors and sinners welcomed to God’s table. This is the Good News we are given. This news is meant to drive all that we say and all that we do, loving God and loving our neighbor, all neighbors, as we love ourselves. And we should love our selves a lot. God does! Welcome home to God’s table! Amen. 

Saturday, September 9, 2017

Where Do We Place Our Trust?

While Huston continues to drown beneath record setting flood waters many parts of the western United States continue to burn with 82 wildfires threatening human, animal and plant life across 1.4 million acres so far. Meanwhile, not one but two hurricanes continue to barrel through the Atlantic already laying waste whole Caribbean islands and beginning to make landfall on the Florida peninsula, threatening to wreak havoc for millions of more people. All of which distracts us from the fact of what we consider a small, rogue state exploded a “test” hydrogen bomb this past week and is launching Inter-Continental Ballistic Missiles on a near weekly basis. An interview with a Japanese woman who survived WWII as a young girl reveals people in Japan currently reviving duck and cover drills due to the unpredictability of what’s going on between North Korean and the US.

It is no wonder that I find myself singing and whistling this dark and satirical Sheldon Harnick tune (he who wrote lyrics for Fiddler On The Roof and other Broadway musicals), The Merry Minuet, popularized by the Kingston Trio back in what now seems the distant 1960’s:
They're rioting in Africa / They're starving in Spain
There's hurricanes in Florida / And Texas needs rain
The whole world is festering with unhappy souls
The French hate the Germans, the Germans hate the Poles
Italians hate Yugoslavs, South Africans hate the Dutch
And I don't like anybody very much!!

But we can be tranquil and thankful and proud
For man's been endowed with a mushroom-shaped cloud
And we know for certain that some lovely day
Someone will set the spark off
And we will all be blown away!!

They're rioting in Africa / There's strife in Iran
What nature doesn't so to us / Will be done by our fellow man
     Written by Sheldon Harnick, Sheldon M. Harnick • Copyright © BMG Rights Management US, LLC

The song is meant to make us laugh at our hubris and mis-placed loyalties. Mutually Assured Deterrence may have made sense to some when only two world powers had nuclear capabilities. Once the genie is out of the bottle, however, and more and more countries develop nuclear weapons we find ourselves feeling anything but “secure.” And like the Egypt of Exodus chapter 12, portrayed as a monopolistic Empire that believes in un-checked acquisition, storing up of resources and conspicuous consumption, it seems that there can be no satisfaction with what we benignly refer to as “the economy,” a system that consolidates unfettered wealth among a tiny percent of the populace, a system that is defended as fiercely as any religious icon in ancient Egypt or Canaan, or the various idols that still recall and revere a system of slave labor and White Supremacy as pernicious as any found in Pharaoh’s Egypt.

In Exodus 12 what appear to be a well ordered set of ritual behaviors meant to protect the Hebrew slaves from the impending showdown with Pharaoh’s Empire cannot distract our noticing that the “I Am,” the God of Sarah and Abraham, Rebekah and Isaac, Rachel, Leah and Jacob “forever” is preparing to sacrifice all first-born Egyptians – human and animal – although after the series of plagues it is hard to imagine what is left in the animal kingdom, a dilemma we face as species disappear from the face of this fragile Earth our Island home daily due to unfettered human so-called development and destruction of the eco-sphere.

Yet, this God “I Am,” defined simply as a Deity that slaughters those first-born is to ignore the other attributes of “I Am” as portrayed through the entire sweep of Biblical literature: a God who seeks to demonstrate alternative loyalties to those of the oppressors; the God who loves all the peoples of the Earth; the God in Jesus who teaches us to love not only our neighbor but our enemies as well; a God who forgives Israel and all human kind over and over again.

As some commentators have observed, “That motif which stands forth as being of paramount significance in this regard is, of course, that of God as Redeemer. Thus, the symbol of the slaughtered lamb in this passage is crucial, as it gives substance to the New Testament image of Jesus as the “Lamb of God who takes away the sin of the world! (John 1:29 )... Not only does Yahweh intend to save the Israelites in a physical sense, but Yahweh intends to redeem that special relationship which binds them to Yahweh and Yahweh to them. The struggle with Egypt is not only with its people and its government, but also with its gods (v. 12). Yahweh’s liberation of the Israelites is understood by the text to be a liberation of the people from the power of that which pretends to stand in God’s place…. The error in identifying God as the slayer of the wicked or, worse, as the slayer of those innocent people who are kin to the wicked, is that it is so easy for a nation or a group to put on God’s mantle and to begin to do God’s work for God. The weapons of mass destruction have brought home to the human race more forcefully than ever before the folly of such thought and behavior.” [Brueggemann, et. al., Texts for Preaching, 472]

The next time we hear of “collateral damage” we would do well to ponder just where we place our loyalties, whether as individuals, as a nation, and as the Church: in the powers of Empire? In the securities of monopoly and weapons of mass destruction? Or, in the powers of redemption, grace and mercy?

Our fascination with the hurricane, I believe, is that we see in it a metaphor for all that we cannot and dare not control. In his volume, Prayers Plainly Spoken, Stanley Hauerwas offers the following:
In The Aftermath of a Hurricane

OK, GOD, Job-like, we feel enough is enough. Is a hurricane Behemoth?
What are we to say to you: Are you in a hurricane?
We fear acknowledging that you may be.
We want to protect you.
We want to think you and your creation are benign.
The result, of course, is to rob you of your creation.
The hurricane becomes “just nature,”
 but “just nature” cannot be your creation.
Do we dare believe that Christ could still the winds?
We want our world regular, predictable,
not subject to disorder or chaos.
So if you are in the hurricane, please just butt out.

We confess we have lost the skill to see you in your creation.
We pray to you to care for the injured, those in shock,
those without housing, those in despair,
but how can you do so if you are not in the hurricane?
We confess we do not know how to put this together.
We want you to heal our hurts,
but we really do not want to think you can.
We want to think you make it possible for us to help one another,
but it is not clear why we think we need your help.

Help us to call for help. AMEN.

Friday, September 1, 2017

Nashville, Jesus and Holy Ground

Nashville, Jesus and Holy Ground
Moses and the burning bush [Exodus 3:1-15]. Moses killed an Egyptian who was beating a Hebrew. Moses is now a fugitive on the run. He is tending his father-in-law’s flock. A bush is burning but is not consumed. A voice speaks to him from the burning bush. Moses approaches the bush but the voice says, “Stop and come no closer. Remove your sandals from your feet for the place on which you are standing is holy ground.” Moses, the fugitive from the law, is then called to lead an exodus – to lead God’s people out of slavery in Egypt into new life in a new land. Moses wants to know to whom he is speaking. In perhaps the single most iconic moment in the Bible the bush replies, “I am who I am….tell them ‘I am’ has sent me to you.” This is key to understanding who Jesus is and the entire New Testament.

Jesus repeatedly says to people, “I am….” “I am the true vine,” “I am the true bread that comes down from heaven,” “I am the way….” Remembering all this gives the episode with Jesus and Peter make sense[Matthew 16:21-28]. Jesus tells everyone willing to listen that he must go to Jerusalem, suffer, be killed and on the third day rise again from the dead. Peter says, in effect, “No way! God forbid! I just identified you as christos, the Christ, God’s anointed one, God’s messiah, and now you are saying this? This must never happen!”

Do we see what happens in that moment? Peter forgets to take off his shoes. Peter forgets he is standing on Holy Ground? Peter seems to have no idea that he is talking to “I am.”

This is the great scandal of Christianity – Jesus and the voice in the bush are one and the same. This has been a scandal from the very beginning. Peter is not alone. Well meaning Christians, bishops even, are writing books right now saying, “God forbid! This cannot be! Jesus was just a man like you and me. Nothing more, nothing less.”

If those who deny our Lord is Lord of all are right we might as well sleep in on Sunday morning. The only sin greater than idolatry would be the sin of hubris – excessive pride or arrogance. Peter has it. Peter thinks he knows better; only he knows what ‘christos’ means; only he knows all about God and what Jesus describes cannot be God. Those abandoning our experience of Jesus as God AND Man have this hubris. The Church often has it. Our nation often has it. And the moment that I identify someone else as having it, I am in danger of having it. That’s just how pervasive and tricky this hubris business is.

Look at the Church’s history. A long history of Anti-Semitism, the Inquisition, the Crusades, complicity with slavery, racism - the list goes on and on, all founded on hubris. And just this week Christians are faced with something calling itself The Nashville Statement – signed by over 150 “Evangelical Leaders,” the statement declares, in part, "WE AFFIRM that it is sinful to approve of homosexual immorality or transgenderism and that such approval constitutes an essential departure from Christian faithfulness and witness. WE DENY that the approval of homosexual immorality or transgenderism is a matter of moral indifference about which otherwise faithful Christians should agree to disagree."  Talk about hubris. Judging and condemning whole classes of human beings, despite claiming to follow Jesus who says, in Luke chapter 6, among other things, "Judge not, and you will not be judged; condemn not, and you will not be condemned."

I agree with Father James Martin who has responded in part: “I affirm: That LGBT people are some of the holiest people I know. I deny: That Jesus wants us to judge others, when he clearly forbade it. I affirm that the Father loves LGBT people, the Son calls them and the Holy Spirit guides them. I deny nothing about God’s love for them.”

I believe we are meant to see that the antidote to hubris is taking off our shoes. We are to honor others, not vilify them. We are to remember we are standing on Holy Ground. Shoes are a sign of affluence, bare feet are a sign of humility and solidarity with those Jesus loves, the poor, the disadvantaged, those who are lonely and isolated due to bigotry and discrimination of all kinds – most especially discrimination declared In His Name.

Taking off our shoes begins with believing that this is God’s world, God’s creation, the earth and everything and everyone therein (Psalm 124). It means accepting that all people are God’s people. Taking off our shoes means recognizing that we stand on Holy Ground on this earth, before God and before one another. Each and every person is holy and also stands on holy ground. Each speck of dust, each cell, each atom, “every little inch – it’s holy ground.”

Woody Guthrie wrote this song – a modern-day psalm, really. Singing it may help to bring us back to an understanding of where we are, which may help us remember who we are and whose we are. Peter, like Moses before him, eventually took off his shoes and listened to the Lord. With any luck we may, like Peter, get back to our rightful places behind Jesus and let him lead us in the way to life in its fullest. Or, like Moses, against all odds, strive for justice and peace for all people, leading people out of bondage into freedom – helping the world to be a place where all people are finally recognized and accepted as God’s people.

Take off, take off your shoes
This place you’re standing, it’s holy ground
Take off, take off your shoes
The spot you’re standing, its holy ground

These words I heard in my burning bush
This place you’re standing, it’s holy ground
I heard my fiery voice speak to me
This spot you’re standing, it’s holy ground

That spot is holy holy ground
That place you stand it’s holy ground
This place you tread, it’s holy ground
God made this place his holy ground

Take off your shoes and pray
The ground you walk it’s holy ground
Every spot on earth I trapse around
Every spot I walk it’s holy ground

Every spot it’s holy ground
Every little inch it’s holy ground
Every grain of dirt it’s holy ground
Every spot I walk it’s holy ground