Saturday, July 11, 2009

Look At The Plumb Line

12 July 2009/Proper 10B – Amos 7:7-15/Ephesians 1:3-14/Mark 6:14-29
The Reverend Kirk Alan Kubicek, Saint Peter’s at Ellicott Mills, Maryland
Live for the Praise of His Glory

So as to know once and for all that Jesus is NOT John the Baptizer, Mark gives us a detailed account of how John loses his head. It is a story drenched with all the political and religious intrigue, scandal and backstabbing violence as any that commands our attention in today’s political and pop culture scene.

John had simply done what needed to be done: he spoke Truth to Power. As always, Power does not like be reminded of what it is doing that is wrong. He reminds Herod it is not lawful for Herod to have his own brother’s wife. And yet, we are told that this particular Herod, for reasons unexplained, somehow enjoyed listening to John. He liked having him around. Herodias, his current wife, formerly his brother’s wife, however, is tired of listening to John and employs her own daughter to bring John down.

All in the name of keeping a scandal quiet, although it rarely works to kill the messenger. The word is out, and reputations are already discredited.

Amos is the prototype John. After seeing a vision of God with a plumb line in his hand, Amos is sent to deliver a series of messages to king Jeroboam, messages that are not at all encouraging. The message is that not only will the King die, but all the people will have to pay the price of his unfaithfulness. This unfaithfulness includes over-reliance upon military might, grave injustices in social dealings, abhorrent immorality, and shallow meaningless piety. Sound familiar?

You have to love the comical depiction of the King’s own advisor/protector and priest as he attempts to head off disaster by running Amos out of town. Amaziah suggests that more money could be made by issuing prophecies elsewhere. The temptation is always to go where the money is; to follow the money.

Amos says, “Nothing doing. I’m not in it for the money! I am no prophet nor am I a prophet’s son. I am a shepherd and a dresser of sycamore trees. The Lord took me away from my flock and told me to bring this message to you and your boss.”

Speaking truth to power: Amos and John the Baptizer, two of an endless series of such prophets in the Bible – forerunners of Jesus of Nazareth.

Amos and John are the plumb line. God says, just put this plumb line next to the wall I have built – the wall being a metaphor for Israel, for God’s people, and as far as we are concerned, the Church. Does it look plumb to you? Are the walls still as I built them? Or, are they out of line?

It is interesting that between these two lessons lies the letter to the Ephesians. Ephesians might be said to be the plumb line. It talks about our sole purpose: that we might live for the praise of God’s glory.

That’s it. The rest is all about God’s doing, not ours.

And what God does is substantial.

God blesses us with every spiritual blessing. Not some, not many, but every spiritual blessing.

God chose us in Christ before the foundation of the world. Before “In the beginning…”

God destined us for adoption as his children through Jesus Christ, according to the good pleasure of his will!

God freely bestows his glorious grace making us his beloved!

God forgives us our trespasses.

God makes known to us the mystery of his will set forth in Christ.

God has a plan to gather up all things in him, things in heaven and things on earth.

In Christ we have also received an inheritance, as we are marked with the seal of the Holy Spirit in Baptism.

God does all this so that “we might live for the praise of his glory.”

With cases like Herod, Herodias, Jeroboam and Amaziah, like all the well publicized cases of our own time, it is easy to see that they are out of plumb.

Hang the plumb line in the midst of our own parish community, and what would we see? Are we in line with the God who has done all this for us without our asking? Do we live for the praise of his glory? If so, Alleluia! If not, what need we do as a community of God’s people to live for the praise of his glory?

We say everything we say and everything we do will proclaim the Good News of God in Christ. We say we will seek Christ in all persons. We say we will strive for justice and peace for all people. Our catechism (BCP 855) says according to the gifts given to us we will continue Christ’s work of reconciliation in the world. Not in the parish, not in the church, but in the world. Does our engagement with the world show that we are a people who live for the praise of God’s glory?

Perhaps it is time to look at the plumb line, repent and follow Jesus.

Saturday, July 4, 2009

4th of July!

Independence Day
The Reverend Kirk Alan Kubicek
Saint Peter’s at Ellicott Mills, Maryland

Note: The Collect “17. For the Nation,” BCP p. 258 may be used instead of the Collect for Independence Day, BCP p. 242.

The fact that we have the option of two Collects for Independence Day hints at the possible ambiguities associated with a National Holiday such as this. Ambiguities which attempt to hold us somewhere between declaring our Independence on one hand, and thanking God “for those disappointments and failures that lead us to acknowledge our dependence on you alone.”(BCP p.836)

Such ambiguities also reside within our gospel. This section of the Sermon on the Mount might give the impression that Jewish tradition directs love of neighbor and hatred of enemies. While the former is well attested throughout the Old Testament, Judaism nowhere prescribes hating one’s enemies.

And although just who constitutes a neighbor has been subject to much debate, Jesus throughout the gospels, and New Testament writers like the one in Hebrews, and Paul’s mission to the gentiles, appears to extend the boundaries of the neighborhood to all those who have been created in God’s image. Indeed, as early as the Noah narrative deep in the origins of Genesis, our God is portrayed as the One God who provides for the entire human family, letting the sun shine and the rain fall for both evil people and good.

Surely as what is increasingly referred to as the global village continues to shrink, forces like globalization extend the neighborhood to even the furthest and most remote corners of this fragile earth, our island home as images are streamed into our homes via satellite and the internet of catastrophes, triumphs and discoveries wherever they are to be seen.

This day’s scriptural theme reminding us that we are all of us sojourners on God’s earth is ever more important as we pause to reflect on our Nation’s origins, history and contributions to God’s ever growing neighborhood.

“Love the sojourner, therefore; for you were sojourners in the land of Egypt.” (rsv)

A sojourner is one who lives or stays in a place for a time. The Bible understands this to be the most fundamental characteristic of what it means to be human: we are all here just for a time. We are all of us on our way to yet somewhere else. We are all sojourners.

For people of Biblical faith, Abraham and Sarah are the perfect prototype couple signifying a life of sojourn, a journey from home to a homeland, which is ultimately the single most common denominator of who we are: people on our way. They stepped away from the friendly confines of the familiar and into the new world of God’s dream for them. In the cosmic sense we come from God and return to God, with this brief sojourn on earth as a kind of midpoint in what we often refer to as eternal life.

Jesus calls us to be perfect, which in Greek means something like whole, undivided, complete. In one sense the perfection Jesus calls for is a command to treat other people in the same way God treats people – all people - in the divine realm. Jesus calls us to live in a new world of God’s eternal reign, and Jesus in all that he says and does proclaims this new world to be already operative, a key feature of which is: all people are created equal.

Again, as Hebrews lays it out, persons and communities of persons achieve identity, in part, by imitating exemplars. Abraham and Sarah are such exemplars, setting out from home to they know not where, allowing God to lead and direct them to a new world, a new home, a new life where even a craggy old man, “and him as good as dead,” and a woman, “even when she was past the age,” could become the parents of a nation of God’s people more numerous than the stars of the heavens and grains of sand on the seashore.

As history would have it, this nation of Abraham and Sarah became the quintessential sojourning community, now distributed throughout all the earth. And by adoption, we gentiles were added to that nation through the mystery of the cross and resurrection, a mystery that means to remind us that we too are sojourners called to care for others as God so graciously and generously takes care of us.

It takes little reflection on these core stories of our faith to find the stirrings that brought and continues to bring sojourners to this land we call America. A land founded, in part, by religious and entrepreneurial refugees from an old world seeking a new. A land that as it found its identity became a beacon of freedom and liberty for people the world over.

Yet, there is a two-edged sword in the sayings of Jesus that greet us on this anniversary day of our Independence from those who would be our unjust rulers: the liberation of our forbears came at a price for those already living in the neighborhood, and those we brought by brute force to work the land that gleams from sea to shining sea: a land which has itself been brutalized and gleams a little less each year we are here. It does not appear that we have been completely faithful to live out of whatever it might mean to become perfect as God is perfect.

So it is we gather to reflect and pray on this our Independence Day. We pray either to “have grace to maintain our liberties in righteousness and peace,” (BCP 242) or to have “a zeal for justice and the strength of forbearance, that we may use our liberty in accordance with God’s gracious will.” (BCP 258)

That is, we gather to renew our commitment to become a people like Abraham and Sarah, a people like Israel, a people like Jesus, who remember who we are and whose we are: we are God’s sojourner people. And like our lifetime here itself, we have now only a brief time for this sojourn and this reflection. We have only a brief time to become perfect as God is perfect in caring for others - all others who sojourn with us - and for the earth as God’s creation.

If we take this time to reflect on how we as a nation might use our liberty in accordance with God’s gracious will, we will come to know the kind of faithfulness and hope that gave Abraham and Sarah, and all those who came and still come to the shores of North America seeking a more true vision of God’s purpose, the courage to leave the realm of the familiar as we continue to step out and into the New World God has already begun in Christ. With Christ, in Christ and to Christ be all honor and glory, now and forever. Amen.

Excerpt, Introduction
By Edward Sanders
From Poems for America, edited by Carmela Ciuraru, [Scribner Poetry, NY:2002) p.219

O America! how I thirst for you to shine
& swirl in peace
on your tiny globe
out on the arm of a Spiral Galaxy
we call the Milky Way
swathed in a sheath of glowing gas
100,000 light years across!

I am singing you America
I am singing your wilderness
your smoggy cities, your art
& your wild creativity!
I am singing your crazy inventors
I sing the Hula Hoop& the Harley Hog & the oil of Hopper

& I am singing your schisms & controversies
O Nation, Vast & Seething
Day& Night & Dream!

War and secrecy
make writing America
a twistsome thing
and how many thousands of times
have I shook my head with the
ghastly sudden knowledge
of this and that
but how many thousands more
have I smiled at the millions
who have made my nation a marvel.