The one who is wise understands

File:Seeking human kindness.JPG

Watching for the Morning of September 18, 2016

Year C

The Seventeenth Sunday after Pentecost:
Proper 20 / Lectionary 25

Wealth and poverty and the ethics of the kingdom are again in the forefront of the readings this coming Sunday. The prophet Amos excoriates the northern kingdom of Israel whose economic injustices betray a complete denial of the covenant at Sinai. The call to justice and mercy, the command to leave the gleanings for the poor and to maintain just weights, the injunction to observe Sabbath as a day for even the work animals to rest has all been overthrown in the quest for wealth and power that makes Israel indistinguishable from the other kingdoms of the world.

The psalmist provides a startling contrast to the prophet’s word as it sings of God who lifts up the poor and makes them equal to “princes” – the elites of Israelite and Judean society.

And then Jesus tells his story about the corrupt steward that leads to the familiar and fateful declaration: “No slave can serve two masters; for a slave will either hate the one and love the other, or be devoted to the one and despise the other. You cannot serve God and wealth.”

In a society that clearly serves wealth, such words makes us restless. We want to tame them – or dismiss them. But they will not be tamed.

They cannot be tamed, not honestly. They speak something at the heart of the faith. The human community is one; what lifts my brother lifts me; what diminished my sister diminishes me. Such ideas underlie the words of 1 Timothy that God wants all people to be saved. God wants all people to be gathered into the redeemed community. God wants all to share in the goodness of God’s creation. God wants all people to know the wholeness of life. Salvation doesn’t mean that even the wretched of the earth should gain access to a heaven after death. It means that the human community should be healed. The outcast gathered in. The sinners reconciled. The hungry welcomed to the wedding feast. It means the forces of chaos should be stilled like the sea, and the human spirit made whole like the man at Gerasa/Gadara. It means, ultimately, that every tear is wiped away and every tomb undone.

Serving wealth sets us against one another. It makes the ephah small and the shekel great, manipulating the market with deceptive weights and measures. It sells even the sweepings of the wheat. But the one who is wise understands that the time is at hand to use wealth to embody the kingdom, to unite rather than divide, to heal rather than steal, to bring the redeemed community to life.

The Prayer for September 18, 2016

Almighty God,
you have shown yourself the defender of the poor
and protector of the weak.
Come to the aid of those in need,
and reveal to all the folly of putting our hope and trust in wealth.
Grant us wisdom in dealing with our possessions
that we may receive from your hand life’s true riches;
through your Son, Jesus Christ our Lord.

The Texts for September 18, 2016

First Reading: Amos 8:4-7
“Hear this, you that trample on the needy, and bring to ruin the poor of the land.”
– The prophet Amos is sent to the northern kingdom of Israel to speak God’s word of judgment upon a people who have turned from God’s way and chosen wealth and privilege over the wellbeing of the poor.

Psalmody: Psalm 113
“He raises the poor from the dust, and lifts the needy from the ash heap.” – God is praised for his sovereign rule over all creation and his care for the poor and vulnerable.

Second Reading: 1 Timothy 2:1-7
“There is one God; there is also one mediator between God and humankind, Christ Jesus, himself human, who gave himself a ransom for all.”
– The letters to Timothy are penned by Paul or in his name as parting words of advice to his protégé, Timothy. Here Paul speaks about prayer for the governing authorities and God’s will to gather all people into the new reality that is Christ.

Gospel: Luke 16:1-13
“‘Take your bill, sit down quickly, and make it fifty.’” – A corrupt manager acts decisively in the face of his dismissal to save himself: a lesson for Jesus’ hearers on how they should handle their wealth/possessions.

image: https://commons.wikimedia.org/wiki/File%3ASeeking_human_kindness.JPG By Enver Rahmanov (Own work) [CC BY-SA 3.0 (http://creativecommons.org/licenses/by-sa/3.0)%5D, via Wikimedia Commons

Quivering with joy

File:US Navy 091112-N-9860Y-007 Lt. Luke Brown is greeted by his German shepherd, Smokey, at the Naval Air Station Whidbey Island flight line.jpg

Friday

Psalm 51:1-12

10 Create in me a clean heart, O God,
and put a new and right spirit within me.
11 Do not cast me away from your presence,
and do not take your holy spirit from me.
12 Restore to me the joy of your salvation,
and sustain in me a willing spirit.

A clean heart. A new spirit. A right spirit. A willing spirit. These are the work of God. These are the fruit of God’s holy spirit. They quiver with the joy of God’s salvation.

I saw a small dog forlornly tied to a bicycle rack today. As I walked up the sidewalk, a man came out of a store and the little dog began to tremble, wave his paws, and then, as the man drew near, jump a little leap of joy – not the kind of jump that might earn a scowl or rebuke, just an expression of delight. As the man untied the leash from the rack, a pure joy settled over the dog.

A clean heart. A new spirit. A right spirit. A willing spirit. The holy spirit. The joy of God’s salvation.

I don’t know whether people are able any longer to appreciate this language of sin and reconciliation in the scriptures. We have dulled our consciences, taking as normal language in the public square and to our most intimate companions that is cold or harsh or even cruel. Accepting greed and self-interest as normal if not noble motives. Denying what we don’t want to believe and believing what we don’t want to deny. Betrayal has become normal. I read an obituary this summer in the Longmont, Colorado paper that listed among the surviving loved ones “her husband, Peter; and her boyfriend, Jim.” I don’t know the story; I just recognize that such a casual public post reflects our changing times. Trump declares we should have seized Iraq’s oil as a spoil of war and the notion of enriching ourselves by brute force hasn’t filled us with shock and horror. He calls it “strong leadership,” and we don’t recoil. He honors Putin who seized Crimea (and is working on the Ukraine) and we seem to have no memory of the Anschluss, the Sudetenland, or the terrible price paid to try to set right the world. A playboy model takes a photo of a naked older woman in a gym locker room and notions of respect for others or simple kindness never enter her mind as she posts it onto the internet. We are so surrounded by brutality and cruelty and the rapacious use of land and sea and other human beings that we seem not to be shocked anymore. We are a dog tied to a bike rack that imagines itself free – bound on the street having forgotten we ever had a home and one who loves us.

But a clean heart. A new spirit. A right spirit. A willing spirit. The holy spirit. The joy of God’s salvation. These things still await us.

 

Image: https://commons.wikimedia.org/wiki/File%3AUS_Navy_091112-N-9860Y-007_Lt._Luke_Brown_is_greeted_by_his_German_shepherd%2C_Smokey%2C_at_the_Naval_Air_Station_Whidbey_Island_flight_line.jpg  By U.S. Navy photo by Mass Communication Specialist 2nd Class Tucker M. Yates [Public domain], via Wikimedia Commons

Inhabiting joy

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Thursday

Luke 15:1-10

10Just so, I tell you, there is joy in the presence of the angels of God over one sinner who repents.”

The angels are not singing because morality has been restored. They are singing because some small part of the torn fabric of life has been mended. Reconciliation has happened. Those long separated are reunited. The coin is back with its sisters. The sheep back with the flock. The brother back with his family.

Yes there has been repentance. But we have to be careful with that word. In what way does a coin repent? No, it gets found and restored to its place. And no sheep repents: sheep, when they discover that they are lost, lie down helplessly and cry. It’s why the shepherd must carry it. And carry it home he does. The “sinner” who “repents” is the rejected one who is reconciled, who is carried towards home, who finds himself embraced in the arms of the father – and who, in that moment of embrace, yields to the love that holds him. No games, no pride, no rationalization, no manipulations, just the overwhelming truth of overwhelming love.

When the prodigal son shows up on the edge of town he isn’t looking for restoration, he is hoping to be a slave in his father’s household. Perhaps, with years enough of service, he could repay his debt. But grace finds him. The debt is forgotten. The ring thrust on his finger before he can deliver his well-planned speech.

We don’t read the prodigal son story this Sunday – the third of three parables about being lost and found – just the first two. And it’s good that we don’t, because we jump so quickly towards that idea of moral reform. But the story isn’t about reform. It is about stunning, even senseless grace and the invitation to the whole village to rejoice at being made whole. The lost son is back – even as the coin is found and the sheep returned.

It is God’s purpose to heal the torn and tattered fabric of his creation. We were not made to hide from one another – or to hide from God in the shrubbery. We were not made to stain the earth with blood. We were not made to build weapons of war and towers to the sky. We were created to inhabit a good garden together.

We are created for connection, and whenever the angels see any part of God’s garden restored, they sing for joy.

And we, we are invited to inhabit that joy.

 

Image: https://commons.wikimedia.org/wiki/File%3AHappy_face_makes_us_happy.jpg  By Meghana Kulkarni from Pune, India (Happiness) [CC BY 2.0 (http://creativecommons.org/licenses/by/2.0)%5D, via Wikimedia Commons

The angels are dancing

File:Angels dancing sun Giovanni di Paolo Condé Chantilly.jpg

Wednesday

Exodus 32:7-14

7The LORD said to Moses, “Go down at once! Your people, whom you brought up out of the land of Egypt, have acted perversely…”

Much about this story is delightful. The people have acclaimed the golden calf as the divine power that brought them out of Egypt – and God responds by saying these are Moses’ people whom he brought out of Egypt. It’s a little like one parent saying to the other “Do you know what your son did?” as if the child were not his or her own child as well. God tells Moses to get out of his way so he can destroy them, and Moses intercedes saying, “What will the neighbors think?” (More literally, and more darkly, that the Egyptians will think God lacked the power to give the Israelites the promised land, so he killed them in the wilderness – or that he intended to kill them all along!)

We have trouble letting God appear to be so “human”, infected as we are with later notions of God as omniscient, omnipresent, and unmoved. But the narrative isn’t trying to tell us about God’s inner being; it is trying to make clear how great is the divide created by Israel’s idolatry. To give glory to the divine through the image of a bull, in keeping with the religious ideas and imagery of the ancient near east (virility, power), is to betray the relationship created at Sinai. “I will be your God and you will be my people,” said the LORD, but neither has been either. Israel has been like a newlywed bedding down someone encountered on their honeymoon.

This is not about Israel transgressing a commandment; it is about Israelites betraying the one who was paid the price to claim them as his own.

And this is not just about Israel. This is about the reality of all our idolatries. They are not errors and mistakes; they are adulteries. They are relationship destroying. When we put our faith, hope and trust in anything other than God we are no longer God’s people. The covenant lies broken, like the tablets of the commandments shattered upon the ground.

And there are so many suitors wanting to claim that throne – possessions, family, work, health, all claiming to be the source of life’s goodness and joy, life’s meaning and purpose, life’s true center. And we give our allegiance away so freely. There is a reason the prophets will come back again and again to images of adultery to explain the destruction of the nation. Those who had been delivered from bondage in Egypt found bondage in Babylon.

The genius of the text is the genius of the whole Biblical narrative. The betrayal that deserves abandonment is met with mercy. Moses understands. Moses reminds God of his own nature. He intercedes.

We are much too willing to step aside hoping God will, in fact, destroy sinners and enemies. But we are called to be Moses, interceding for God to show mercy. We are called to be Abraham, pressing God to spare Sodom and Gomorrah. We are called to be Jesus, forgiving those who crucify him. We are called to be children of the Spirit, children of the Resurrection, children of the reign of God when sinners and outcasts are gathered and all are fed from the tree of life.

It’s in the light of that day, dawning in Jesus, that the heavens are full of joy and the angels are dancing.

 

Image: https://commons.wikimedia.org/wiki/File%3AAngels_dancing_sun_Giovanni_di_Paolo_Cond%C3%A9_Chantilly.jpg  Giovanni di Paolo [Public domain], via Wikimedia Commons

An insulting mercy

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Watching for the Morning of September 11, 2016

Year C

The Sixteenth Sunday after Pentecost:
Proper 19 / Lectionary 24

Luke 15:1-10

Which one of you, having a hundred sheep and losing one of them, does not leave the ninety-nine in the wilderness and go after the one that is lost until he finds it?”

Jesus can be wickedly insulting. He is not, of course, trying to be mean. He is trying to make clear what we do not want to see: that God has chosen to deal with the world with mercy rather than revenge, that God is seeking to reconcile the human community not purge it.

We have such a sweet, pastoral picture of the good shepherd with the lamb around his shoulders, but for a host of reasons “good shepherd” (or “noble shepherd”) was a contradiction in terms for the first century. To the Pharisees with whom Jesus is speaking, shepherds were despised and considered unclean and without honor. So when Jesus says “Which one of you, having a hundred sheep…” he is comparing these pharisaic paragons of piety with the unclean and cast out. It is such sweet irony, for they are attacking Jesus for precisely this reason: that he welcomes the unclean and cast out. And Jesus would receive the Pharisees, if only they were willing… Even as he would receive us, if only we were willing…

Although Jesus stops short of the ultimate insult, choosing not to say “which woman among you…”, the parallel is clear and the example of a woman seeking a coin lost from its place (probably a necklace) bristles with offense. But women are welcome in Jesus’ presence (though the Pharisees would keep them out). And Jesus would receive the Pharisees, if only they were willing… Even as he would receive us, if only we were willing… The banquet of God is at hand, if only we are willing…

The question of what God should do with a sinful and unclean humanity rattles through Sunday’s texts. God threatens to destroy the Israelites as they dance around the golden calf, but Moses intercedes on their behalf, calling God to turn from vengeance and show mercy. David prays for God’s mercy in the psalm, in words attributed to him after he has slept with the wife of Uriah and then, unable to get Uriah to betray his men in the field by going home to enjoy her comfort, arranges his murder to hide the sure-to-be-a-scandal pregnancy. First Timothy contains words attributed to Paul, naming his own scandalous sin and God’s scandalous mercy. And then we hear Jesus talking about the joy of heaven over the sinner who repents, the outcast who returns to the community.

The angels in heaven are dancing at the healing of the world, and we are invited to join the dance.

The Prayer for September 11, 2016

God of all joy,
the heavens resound with song
where the wounds of the broken are tended
and the lost and alone are gathered in.
Help us to rejoice in what pleases you,
and to know the joy of your reconciling love.

The Texts for September 11, 2016

First Reading: Exodus 32:7-14
“The Lord said to Moses, “Go down at once! Your people, whom you brought up out of the land of Egypt, have acted perversely.”
– Moses is on Mt. Sinai receiving God’s commands when the Israelites begin to worship the golden calf. God threatens to destroy them and create a new people from Moses’ descendants, but Moses intercedes on their behalf.

Psalmody: Psalm 51:1-12  (appointed vv. 1-10)
“Have mercy on me, O God, according to your steadfast love.” – This exquisite prayer of confession is attributed to David after the prophet Nathan exposed David’s sin with Bathsheba and his murder of her husband.

Second Reading: 1 Timothy 1:12-17
“The saying is sure and worthy of full acceptance, that Christ Jesus came into the world to save sinners – of whom I am the foremost.”
– The letters to Timothy are penned by Paul or in his name as parting words of advice to his protégé, Timothy. Here Paul speaks of the mercy he received though he initially persecuted the church.

Gospel: Luke 15:1-10
“Which one of you, having a hundred sheep and losing one of them, does not leave the ninety-nine in the wilderness and go after the one that is lost until he finds it?” – The first two of three parables speaking of God’s joy in gathering the outcast and restoring the community of Israel – indeed the whole human community.

 

Image: https://commons.wikimedia.org/wiki/File%3ARas_Dejen%2C_shepherd’s_children.JPG By Florian Fell (Own work) [CC BY-SA 3.0 (http://creativecommons.org/licenses/by-sa/3.0)%5D, via Wikimedia Commons

Carrying the cross

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Thursday

Luke 14:25-33

27Whoever does not carry the cross and follow me cannot be my disciple.

When I was twelve or so I learned how to tie a hangman’s nose. I don’t know why it interested me. Perhaps it was due to the westerns I had watched on TV. Perhaps it was because my cousin, who showed it to me, invested it with a certain emotional energy – it was ‘cool’. Perhaps it’s just because the knot itself was an interesting puzzle. As a white boy in the California suburbs it had no other meaning to me. It did not speak of terrorism, of the brutal realities of Jim Crow segregation, of the violence we would come to see thanks to Bull Connor and his dogs, billy clubs and fire hoses. The knot had the vague numinous power of something associated with death, but it did not fill me with the fear of lynching for failing to respect the strict social requirements of the dominant culture. It is only later that I learned that this knot was a symbol of terror and oppression.

Such was the cross in Roman hands. It was an instrument of subjugation, a brutal demonstration of power and the consequences of challenging that power. Any sign of resistance on the part of a slave towards his master, any rebellion against the social order, was answered with this bloody instrument.

We wear crosses of gold and silver, now, adorned sometimes with precious jewels. We put them on bumper stickers and doorknockers and give them as wedding gifts for a new couple to put on their living room wall. Imagine giving a newly married African American couple in the 1950’s a hangman’s noose for their wall.

The cross has been robbed of its power. For the generation threatened with crucifixion in the arena, fed to the lions, or used as the ancient equivalent of cannon fodder for mass entertainment – for this generation the meaning of the cross was quite clear. They had taken the symbol of oppression and used it as a symbol of liberation. They took the instrument of Roman dominion and used it to proclaim God’s dominion. The symbol of Rome’s power became a witness to the ultimate triumph of the reign of God.

To take up the cross was to endure the hostility of the world for the sake of the world to come, the world God was creating, the world where all imperial powers are thrown down, all injustice overthrown, where debts are released and prisoner’s freed, where neighbors are loved and bread is shared, where the honored are not those who rule but those who serve.

Those who live in “the real world” mock the “starry-eyed dreamers.” But Jesus was not a dreamer. He saw the world clearly. He knew his fate. Yet all the might of imperial Rome could not silence his witness that a world in which the Spirit of God governed was coming – indeed, was already present. Sins were forgiven, the sick healed, the scattered gathered, the dead raised. Bread was already being shared, the light shining, a new creation dawning.

Those who would follow in Jesus’ footsteps must be clear-eyed, too. It’s not a requirement to give up everything to follow him; it’s just a fact. You can’t hold on to a dying world and participate in a new one. You can’t hold on to hate and follow love. You can’t hold on to fear and follow faith. You can’t hold on to wealth, power and privilege and follow hope, mercy and service.

The dying world doesn’t go away easily. Hate and fear, violence and shame abound in us and around us. And the dying world resists the birth of the new. Always. But the new is come. And those who would be disciples should recognize that we are not on a pilgrimage to the old Jerusalem (after which we all go home to our same old lives); we are on a pilgrimage to the New Jerusalem, the city God creates, the world God governs, the community where the fruits of the Spirit reign: love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, and self-control.

 

Image: https://commons.wikimedia.org/wiki/File%3AGelati_Gospels_MSS_(2).jpg By Anonymous (Center of MSS (Tbilisi, Georgia)) [Public domain], via Wikimedia Commons

Bold to command?

File:100409-N-3090M-459 Capt. Michael Bernacchi, Commander Submarine Squadron 4, departs.JPG

Wednesday

Philemon 1-21

8For this reason, though I am bold enough in Christ to command you to do your duty, 9yet I would rather appeal to you on the basis of love

I am not bold enough, in Christ or out of Christ, to command anyone to do anything – though I think about it, though I sometimes wish I were.

I wish I were bold enough to tell any who come to share in the Lord’s Table that they can no longer forward tweets and emails that are (pick one or more) false, ignorant, bigoted, racist. I wish I were daring enough to command them not to gossip or to give as they should give. I wish I could command them to love their neighbor as themselves.

I’m not.

I’m not sure it would be good were I so bold. My job is actually a tougher one, like being sent from the kitchen into the living room to give instructions to my siblings: “Mom says, ‘Turn off the TV.’”

I’m not making up this stuff about loving your neighbor. God told it first to Moses in Leviticus and Jesus said this little commandment was the chief thing – and the same thing as loving God. He also told us that everyone is our neighbor. But it’s not my authority to command; the obligation falls upon my siblings not to mock me but to obey Mom.

There are no consequences for ignoring me. There are, however, consequences for ignoring Mom. And if Mom really has sent me…

But the Apostle Paul doesn’t just want the grudging, gripping, bitter obedience that turns off the television with whining and annoyance. Paul wants Philemon to understand the love of God that must manifest itself as love for Onesimus. Onesimus is a runaway slave. Onesimus has placed himself in that category with all those who would undermine the established order of ancient Roman life. The owner has an obligation to make an example of a runaway. The owner has the right to punish him in any way he pleases – including crucifixion. But Paul says to Philemon that Christ obligates him to receive Onesimus as brother, to welcome him in love. “I could command you. But I want more from you. I want you to live love.”

So I could try to command those who mutter callous and, perhaps, unreflective bitterness about Muslims, Jews, African-Americans, Gays, Chinese, Obama, the Republicans, or the poor (though I doubt it would do any good since I lack all the gravitas of Paul and live in a very different world where people take offense and go to a different congregation), but what I want, what I hope for, what I pray for, is that the love of God may encompass them. That they may grasp and be grasped by “the breadth and length and height and depth” of the love of Christ and so be filled with all the fullness of God.”

 

Image: https://commons.wikimedia.org/wiki/File%3A100409-N-3090M-459_Capt._Michael_Bernacchi%2C_Commander_Submarine_Squadron_4%2C_departs.JPG By U.S. Navy photo by Mass Communication Specialist First Class Steven Myers [Public domain], via Wikimedia Commons

Counting the Cost

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Watching for the Morning of September 4, 2016

Year C

The Fifteenth Sunday after Pentecost:
Proper 18 / Lectionary 23

Jesus’ relentless challenge of the social order continues this week as he spells out to the crowd the consequences of enjoining the privileged to invite the poor, the crippled, the lame, and the blind to their banquets. Banquets functioned to maintain the social fabric through ties of kinship and friendship and by reinforcing the honor status of the host and guests. Jesus’ teaching to invite those on society’s margins jeopardized the safety and security of the family by bringing shame on the family, undermining their position in society and incurring the hostility of their social class.   ‘Love’ and ‘hate’ are words expressing attachment and detachment. Those who would follow Jesus must detach from the social system of this world in order to show allegiance to the new order that is dawning in Christ. The reign of God welcomes all, feeds all, forgives all. One cannot live the kingdom and yet maintain the ties of security through family position and wealth. “Count the cost,” Jesus says, “Count the cost.”

With this radical challenge comes the preaching of Moses declaring that God’s way is not too hard for you,” but is in fact the way of life. We hear the psalmist describe the one who shows fidelity to God (and neighbor) as a tree planted by streams of water,” drawing in the water of life in contrast to “the wicked” (those who lack fidelity to God and neighbor) who are “like chaff that the wind drives away.” And we hear Paul writing to Philemon, setting before him the need to welcome his runaway slave, Onesimus, (whom Philemon had the legal right to punish even to death) as a brother in Christ.

The world will staunchly defend the social order, but Jesus calls us to be a new creation, citizens of the age to come when all creation is reconciled to the Lord and Giver of Life. There is a cost to discipleship – but a greater cost for ignoring so great a salvation.”

The Prayer for September 4, 2016

Lord to whom our lives belong,
grant us courage to follow where you lead,
bearing the burdens of a broken world,
daring to speak the word of hope,
and living the love that lays down its life
for the sake of the world.

The Texts for September 4, 2016

First Reading: Deuteronomy 30:11-20
“I call heaven and earth to witness against you today that I have set before you life and death, blessings and curses. Choose life so that you and your descendants may live.”
– In a sermon set in the mouth of Moses, speaking to the Israelites as they prepare to enter the promised land, the preacher sets before them the choice of faithfulness and life or disobedience and all its consequences.

Psalmody: Psalm 1
“They are like trees planted by streams of water, which yield their fruit in its season.” –With this psalm that opens the psalter, the poet speaks of the enduring quality of the righteous (those faithful to God and neighbor) in contrast to the ephemeral existence of the wicked who are like chaff swept away by the wind.

Second Reading: Philemon 1-21
“Though I am bold enough in Christ to command you to do your duty, yet I would rather appeal to you on the basis of love.”
– Paul writes to Philemon on behalf of a runaway slave who has come to Paul and become a follower of Christ. Paul is sending him back to his master with instructions for Philemon to receive him as a brother.

Gospel: Luke 14:25-33
“Whoever comes to me and does not hate father and mother, wife and children, brothers and sisters, yes, and even life itself, cannot be my disciple.” – The words love and hate convey a different sense to the first century than to ours, but the words were shocking then as now. The kingdom of God, the reign of grace, requires our ultimate allegiance. We should count the cost.

 

Image: https://commons.wikimedia.org/wiki/File%3AWTC_Hub_July_2014_vc.jpg By JasonParis from Toronto, Canada [CC BY 2.0 (http://creativecommons.org/licenses/by/2.0)%5D, via Wikimedia Commons

The river of life

File:Río Dynjandisá, Vestfirðir, Islandia, 2014-08-14, DD 118-120 HDR.JPG

Watching for the Morning of August 21, 2016

Year C

The Thirteenth Sunday after Pentecost:
Proper 16 / Lectionary 21

How arid has faith become when you resent a person being healed on the Sabbath? How barren when we are so committed to the form of religion that we have lost its life breath?

And do not think this is a problem of those archenemies, the Pharisees. It is the problem of every religious tradition.

We have all been in that place where we resent the attention someone is getting, when we can feel the ground of our position, authority or respect weakened. Our innate tendency in such moments is to see the other’s faults – and point them out. We diminish the other in whatever way is available to us. We mark their errors. We minimize their accomplishments. We sneer and snicker, gripe and complain. We murmur. On a human level, we understand the Pharisees.

But however understandable it may be, humanly speaking, it is dark and haunted spiritually. Before us stands the anointed of God dispensing the gifts of that ultimate Sabbath rest when all heaven and earth are united in peace, when God’s spirit of grace and life governs every heart, and all that has gone wrong since Eden has been left behind with the grave clothes in the tomb.

Before us stands a foretaste of the final Sabbath – and in our resentment we see instead some upstart, untrained, Nazarene who should be working the construction site not presuming to speak for God. We don’t see healing; we see work that could have waited a day. We don’t see deliverance; we see doctoring. We don’t see salvation manifesting itself in our midst; we see the mundane. We miss the wondrous and dwell in the ordinary. Without realizing it, we have abandoned the rich green land of promise for the dry grass of a spiritual desert.

This Sunday, through the prophet, the poet, the author of Hebrews and by the voice of Jesus, God calls us to renewal: to reenter the promised land, to drink again from the river of the water of life, to feast on the bread of heaven and sing anew: “Bless the Lord, O my soul, and all that is within me, bless his holy name.”

The Prayer for August 21, 2016

God of healing,
bring your reign of light and life
to all who are broken or bound,
touching us with foretaste of that feast where all are fed,
every wound healed
and every tear wiped away.

The Texts for August 21, 2016

First Reading: Isaiah 58:9b-14
“If you remove the yoke from among you, the pointing of the finger, the speaking of evil, if you offer your food to the hungry and satisfy the needs of the afflicted, then your light shall rise in the darkness and your gloom be like the noonday.” – In the difficult years after the return from exile in Babylon, when Jerusalem still lay in ruins and faith had grown lackluster before the trials of daily existence, the prophet calls the people to renewed faithfulness.

Psalmody: Psalm 103:1-8
“Bless the Lord, O my soul, and all that is within me, bless his holy name.” – A hymn of praise, celebrating God’s abundant mercies.

Second Reading: Hebrews 12:18-29
“Therefore, since we are receiving a kingdom that cannot be shaken, let us give thanks, by which we offer to God an acceptable worship with reverence and awe.”
– Having concluded his great recital of those who put their trust in the promise of God, the author contrasts the threats and fear experienced with the giving of the Law at Sinai with the promise and grace of life in Christ – urging us not to miss such a gift.

Gospel: Luke 13:10-17
“Now Jesus was teaching in one of the synagogues on the sabbath. And just then there appeared a woman with a spirit that had crippled her for eighteen years.” – Jesus frees a bound woman on the Sabbath, incurring the hostility of the religious leaders. But Jesus was not “doctoring” on the Sabbath; he was bringing the Sabbath rest of God.

 

Reflection adapted from 2013. Follow this link for other reflections on the texts for this Sunday.

Image: https://commons.wikimedia.org/wiki/File%3AR%C3%ADo_Dynjandis%C3%A1%2C_Vestfir%C3%B0ir%2C_Islandia%2C_2014-08-14%2C_DD_118-120_HDR.JPG by Diego Delso [CC BY-SA 4.0 (http://creativecommons.org/licenses/by-sa/4.0)%5D, via Wikimedia Commons

God sees

File:Jakarta slumhome 2.jpg

Thursday

Jeremiah 23:23-32

23Am I a God near by, says the Lord, and not a God far off?

It is a question that will have great power in the years that follow Jeremiah’s preaching, when Jerusalem has been destroyed and its citizens carried off in chains to exile in Babylon.

Is God with them in this far off land? Or do they now inhabit another’s realm? Can we end up so far from home that God is not with us? When we are broken, is God present? Or is God a god who prefers greatness, who stands with those on the victory platform?

It seems that way, sometimes. The stories of some Christian communities are so filled with success and answered prayers that those who walk through the valley imagine God walks only with others.

But the Biblical story is that God is god even in exile, even in Egypt, even in the wilderness. The shining light at the heart of Christianity is a cross: Christ among the degraded, Christ among the broken. God among the exiles.

Yes, God is present.

But Jeremiah’s challenge is spoken to a nation and a leadership enamored with the voices of prophets who speak their own thoughts and passions and dreams: “I have heard what the prophets have said who prophesy lies in my name,” says the LORD.

Yes, God is present in the valley. But God is also present on the stage where the name of Jesus is whipped around in support of ideologies and bigotries and zealous agendas. God is present where nations are led to the adoration of might and away from the adoration of the true. God is present where peoples are led to the worship of success and not to the honoring of mercy, where people are enamored with promises of glory and not justice. God is present – to judge, as the divine representatives of the nations gathered before God in the psalm will hear.

23 “Am I a God near by, says the Lord, and not a God far off? 24Who can hide in secret places so that I cannot see them?” says the Lord.

God sees.

The word is comfort to the fallen, great comfort. But the word is danger to our idolatries.

God sees.

 

Image: https://commons.wikimedia.org/wiki/File%3AJakarta_slumhome_2.jpg By Jonathan McIntosh (Own work) [CC BY 2.0 (http://creativecommons.org/licenses/by/2.0)%5D, via Wikimedia Commons