Jesus and the fabric of creation

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Pieces from last Sunday

St. Francis, the blessing of the animals, the creation of Eve, and Jesus on divorce: it all weaves together in our worship and message last Sunday. On the lawn with our pets, in the days after the bitter conflict over Brett Kavanagh, around a table where bread is shared, we speak the reminder that we were not made for division, the promise that the torn fabric of the world shall be mended, and the call to live from that promised future rather than our failed past.

The whole message from Sunday can be found here.

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When we ask God to bless the animals we bring with us this morning, we are talking not just about these individual animals, but also our relationship with them – and we are talking about the whole complex web of life. We want God to bless it all.

We want the world to thrive. We want the whole creation around us to vibrate with life. We want the rains to be gentle and the winds soft and the sunlight warm. We want the crops to grow in season and the fruit of the earth to be bountiful and nourishing. We want the human community, also, to be whole and good, to be gracious and generous, to be kind and compassionate, to be creative and rewarding, to be joyful and peaceable. We want God to bless it all.

And we want that blessing because we know that the fabric of creation has been ruptured.   This, too, goes back to a story about us as humans. This is the story about the “apple.” It’s our fault that the world has been thrown off kilter. It’s on us that the fabric of the world is torn by violence and war, poverty and injustice. It was not God’s purpose that that the human family should be torn by divorce. It was not God’s purpose that societies like ours should be bitterly riven over a president, a senate, and a judge.

When Jesus is asked about divorce, his opponents know full well that divorce is discussed in the Biblical law. Maybe they think Jesus, the Galilean peasant, is too ignorant to know his scripture. But more likely they are trying to frame Jesus. This is a question that will get him in trouble with the king. It got John the Baptist killed because he condemned the king’s illicit marriage to his brother’s wife…

Jesus’s answer to his opponents is brilliant. He dodges the political trap and confronts us with the existential one. It is because of our brokenness, our “hardness of heart”, that all this conflict and division exists in the world. Jesus doesn’t cite the legal code; he points us back to our beginnings. He points us back to a time before the world was torn in pieces and we were divided from one another. He points us back to God’s purpose for us – and, in so doing, he points us forward to the day when the Spirit of God breathes in every breath.

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Image: https://commons.wikimedia.org/wiki/File:AberdeenBestiaryFolio005rAdamNamesAnimalsDetail.jpg See page for author [Public domain], via Wikimedia Commons

Rending and restoring

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Watching for the Morning of October 7, 2018

Year B

The Commemoration of St. Francis and The Blessing of the Animals

The Twentieth Sunday after Pentecost:
Proper 22 / Lectionary 27

This Sunday we worship out on the lawn, commemorating the feast of St. Francis (October 4) with the blessing of the animals. We will, however, use the assigned readings for Sunday. They fit the occasion, in their odd way. From Genesis 2 we will hear the account of the creation of the animals and the forming of Eve. Psalm 8 will marvel at God’s handiwork in forming humanity. And then Jesus’ opponents will challenge him with a question about divorce.

It is the divorce question that seems out of place for a day when we sit happily on the lawn with our pets. Yet this challenge to Jesus brings before us the wonder and goodness of the creation, its tragic brokenness, and the promise of the creation made whole.

Jesus is confronted by opponents trying to shame him. They want to know his ruling on divorce – most likely to expose his presumed ignorance (he is, after all, just a village faith healer from Galilee). But Jesus isn’t interested in apodictic law; he is announcing the dramatic and transformative reign of God. He turns the question back on his accusers and uses their answer to name the hardness of our hearts. The Torah recognizes divorce and seeks to limit some of its potential harm, but Jesus doesn’t go to the text in Deuteronomy to respond to his opponents. He takes us to the creation story: we were made for unity not division.

We who gather Sunday to hear this word about the profound goodness of the union of man and woman in an Edenic world are painfully aware of the brokenness of the relationship between the sexes. The words of Christine Blasey Ford are in our ears, as are the cries of Ana Maria Archila and Maria Gallagher, the two women at the elevator challenging Senator Flake to see and hear them. Social media is full of #MeToo and #WhyIDidntReport stories. Others are confused – if not bitter – at the perceived threat to young men. Some dismiss all this as the follies of youth in a wayward culture. Others see attitudes of privilege that betray our human obligation to care for the vulnerable. Some see a brilliant mind worthy of the Supreme Court; others a failure of compassion that should not be allowed near it. This tear, this divorce, in the body politic is deep and troubling.

Into this cacophony comes this word about our humanity: it is not good that the human creature should be alone. Sorrows multiply in our alienation from one another. Families are torn. Communities are divided. We assault the dignity of one another, sometimes with tragic consequences. And we assault the natural world around us.

We are created for relationship. We are designed for community. For this reason God brings forth all the creatures of the world. And when none of these prove equal to the first human, a piece of him is taken that, in the other, we might find our wholeness. God makes a companion and partner equal to him.

But the human heart turns from Eden. The relationships for which we were made are ruptured. We end up with broken hearts and broken marriages and people of all ages who fail to recognize the humanity of the other who is before – or beneath – them. We are capable of laughing as their dignity is stripped away.

But Jesus has not come to give new rules to limit the destructive consequences of our hardness of heart; he has come to give us new hearts. He has come to bring the new creation when God reigns in every heart. So, once again Jesus is welcoming children into his presence. Once again he blesses – inviting us to receive his blessing like these children.

The Prayer for October 7, 2018

Holy Father,
who holds all creation in your loving arms,
guard and keep us,
that we may not rend what you unite,
nor reject whom you receive;
through your Son, Jesus Christ our Lord.

The Texts for October 7, 2018

First Reading: Genesis 2:15, 18-24 (appointed: Genesis 2:18-24)
“Then the Lord God said, “It is not good that the man should be alone; I will make him a helper as his partner.” – When all the animals of the world will not do, God creates an equal to the first human.

Psalmody: Psalm 8
“O Lord, our Lord, how majestic is your name in all the earth!”
– The psalm sings of the wonder of creation and the mystery of humanity’s place as those “a little lower than the heavenly beings” into whose care the world is given.

Gospel: Mark 10:1-16 (appointed: Mark 10:2-16)
“Some Pharisees came, and to test Jesus they asked, “Is it lawful for a man to divorce his wife?” – Jesus is back in public, teaching, when he is faced with a challenge from the Pharisees and turns the table from what is allowed in scripture because of our hardness of hearts to what God will create in us.

Second Reading as appointed: Hebrews 1:1-4; 2:5-12)
“Long ago God spoke to our ancestors in many and v arious ways by the prophets, but in these last days he has spoken to us by a Son, whom he appointed heir of all things, through whom he also created the worlds.”
– We begin to read from Hebrews where the author assembles a rich witness to Christ from the Hebrew scriptures.

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Image: https://commons.wikimedia.org/wiki/File:L%27alba_di_San_Francesco_-_Convento_Frati_Cappuccini_Monterosso_al_Mare_-_Cinque_Terre.jpg By GIANFRANCO NEGRI [CC BY-SA 4.0 (https://creativecommons.org/licenses/by-sa/4.0)%5D, from Wikimedia Commons

The stone the builders rejected

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Isaiah 5:1-7:
Let me sing for my beloved

my love-song concerning his vineyard…

Psalm 80:7-15:
“…You brought a vine out of Egypt;

you drove out the nations and planted it.…”

Matthew 21:33-46:
“Listen to another parable. There was a landowner who planted a vineyard…”

Proper 22, Lectionary 27, Year A
(and a 70th wedding anniversary celebration)

I thought about taking this occasion to preach about marriage. But, in some ways, that’s a scarier topic to me than to preach those texts where Jesus talks about divorce. It’s like talking about money; it’s a subject in which all of us are deeply invested. Marriage is something that we have hoped for and never found, or something we have found and lost, or something we have found and struggled through – sometimes successfully, and sometimes less so. Marriage is something that begins with radiant hopes and often suffers under the weight of unfulfilled desires. It is dangerous ground for preaching – easy to preach about in a way that is shallow or sentimental or a little too confident that the preacher knows what is good for everyone else.

There is also a problem because marriage in the scripture is a different thing than marriage in the modern west. Our understanding of what marriage is supposed to be has changed a lot since the Adam and Eve story was written down 3,000 years ago. But it is still a remarkable story and I don’t hesitate to call it inspired. It is far more profound than the story told in the cultures around ancient Israel.

The element of the Biblical witness that is remarkable is the notion that marriage is something holy and sacred, not because of its connection to sex and procreation, but because it is a covenant. It is a relationship created and sustained by a promise and a trust in that promise. Marriage is made of the same stuff as faith: a relationship created and sustained by a promise and a trust in that promise.

Marriage is holy not because sex is mystical and primal and crosses into the generative realm of the gods; marriage is holy because it is about promises – trust in and fidelity to those promises. This is why, when the prophets talk about idolatry, they speak of it as adultery: Israel betraying its covenantal relationship with God.

We see this in our first reading, today. But before we go there I want also to say this: It’s worth pondering the fact that marriage stands at the beginning and end of scriptures. It is there in the garden when God takes the flesh of Adam to form a companion equal to him. And it is there in the vision of Revelation 21 when it describes the New Jerusalem coming down out of heaven as a bride adorned for her husband. The human story begins in perfect faithfulness and communion with God and one another, and our story reaches its fulfillment with all creation restored to perfect faithfulness and communion. Marriage embodies the memory of the garden and the promise of the new creation.

Marriage is meant to be life-giving and life-sustaining and the perfection of joy and intimacy. But we are no longer in the garden. And we are not yet in the New Jerusalem. And since we live in a broken world, marriage isn’t simple; love and forgiveness must be practiced.

Again this is just like faith and living a Christian life. We are no longer in the garden, and we are not yet in the New Jerusalem – so love and forgiveness must be practiced. Kindness and compassion must be practiced. Hope and joy must be practiced. Mercy and truth must be practiced. Generosity and humility must be practiced. Patience and understanding must be practiced.

But we are not alone. The Spirit of God is given. God is leading and guiding and teaching and exhorting and challenging and summoning us to lives that are holy and true.

So I want to speak briefly about the passage in Isaiah and then we’ll look at the parable of Jesus and try to hear what’s there.

You saw in the psalm that Israel is compared to a vine that God brought out of Egypt, planted in the land and tended and cared for it. The psalmist is writing after the nation has been destroyed and crying out for God to see and come to their aid. The protective wall has been torn down, as it were, and the vineyard ravaged by the wild animals. This notion of Israel as God’s vine is important. When Jesus tells a parable about a vineyard, he is talking about the nation.

The song that the prophet Isaiah sings – the poetry he recites in the public square – is a masterful piece of preaching. He stands up to sing a song about his beloved. And when he begins, the crowd understands that he is singing about his best friend. And as soon as the prophet begins his story about his friend’s vineyard, the crowd knows that this is a song about his friend’s marriage. It has the hint of a scandalous tale. It causes the crowd to lean in just like we lean in to any juicy gossip.

So this friend has done everything he can for his vine, but he has gotten nothing but wild, wanton, bitter grapes. His wife has been unfaithful. And the poet/prophet summons the crowd for their opinion, their judgment. What more could he have done? He declares that he will reject his vineyard, strip away its protection, and let the wild beasts have it.

At this moment when he has won the sympathy and support of the crowd, the prophet says, “You are God’s vineyard.” This is not a story of a friend with an adulterous wife, but of God and God’s faithless people who have gone off to embrace other gods. They have chosen gods of wealth and power, gods of injustice, gods who devour and destroy.

7For the vineyard of the Lord of hosts
…..is the house of Israel,
and the people of Judah
…..are his pleasant planting;
he expected justice,
…..but saw bloodshed;
righteousness,
…..but heard a cry!

The power of this poetry we can’t begin to capture in the translation. God expected ‘mishpat’ and got ‘mispach’. God looked for justice – faithfulness – and look, only bloodshed and violence. God looked for ‘tsĕdaqah’ and got ‘tsa`aqah’. He looked for righteousness but behold, only the cry of the poor.

The people draw near to hear what they think will be a lascivious story – and there they are met with the voice of God revealing their faithlessness. The people were God’s vine from whom God expected good fruit, and God has gotten bitter deeds.

When Jesus tells his parable, he is standing in the aura of these great prophetic texts. And Jesus does the same thing that Isaiah does. He tells a story that suckers his audience. Jesus is speaking to the wealthy elite in Jerusalem. We are no longer traveling the countryside; Jesus has come to Jerusalem. He has ridden in on a donkey and the crowds have shouted hosanna and waved their palm branches before him. He is standing in the temple square. He has already kicked over the tables and declared that they have turned God’s house into a den of thieves. He has declared that the leadership of the nation is like a good son who says, “Yes, father,” but doesn’t do what his father asks – such a person is regarded as a good son in that culture because he doesn’t shame his father in the eyes of the community. But Jesus has declared that the good son is the one who, though he had shamed his father by saying “no”, changes his mind and does what the father asked. The good sons are the poor and outcast who have embraced the way of justice and mercy, and the Jerusalem leaders are bad sons who give honor to God but don’t do what God asks.

Now, today, Jesus tells this parable about an absentee landlord to people who are absentee landlords. They own all this land in Galilee that they have taken against God’s command because the people fell under the crushing burden of debt. In this story of an absentee landlord with rebellious tenants who foolishly imagine that they could kill the son and take the vineyard for themselves, he asks what the landlord in the story will do knowing full well what these landlords would do. They are quick to answer: “He will put those wretches to a miserable death, and lease the vineyard to other tenants who will give him the produce at the harvest time.”

Then Jesus says, “You are the tenants.”

It is a parable that is full of poignancy, because Rome will come in less than 40 years and tear down the city wall and put all its rebel residents to death.

It is a parable full of poignancy because these rebel tenants will kill Jesus thinking it will gain them the vineyard; but it is God’s vineyard and their actions ensure they will lose it.

I didn’t choose the bulletin cover because of Ann and Paul’s anniversary. I choose it because of the text this morning:

Have you never read in the scriptures,” says Jesus,
“The stone that the builders rejected
…..has become the cornerstone.”

Jesus, whom they rejected, is the foundation that keeps the whole building true.

Justice and mercy, Love of God and neighbor, faithfulness to our obligations to God and one another, this is the foundation stone the builders reject. But it is the only true and lasting stone. It is the only stone that can ensure that the walls rise square and true.

And so we are back where we began. We are no longer in the garden, and we are not yet in the New Jerusalem – but we are headed there. So love and forgiveness must be practiced. Kindness and compassion must be practiced. Hope and joy must be practiced. Mercy and truth must be practiced. Generosity and humility must be practiced. Patience and understanding must be practiced. We must give God the fruit God seeks. We must build on the stone that is steadfast love and faithfulness. We must build on the stone that was rolled away. We must build on him who is the cornerstone – the one who died and rose and will come again.

Amen

Image: https://commons.wikimedia.org/wiki/File:Heart-shaped_stone.JPG By Sylda31 (Own work) [CC BY-SA 3.0 (https://creativecommons.org/licenses/by-sa/3.0)%5D, via Wikimedia Commons

The Spirit of God

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Last Sunday, the festival of Pentecost, we talked about the Holy Spirit. Our series that reflects on how the Biblical narrative points ultimately to the sacrificial love of God manifest in the cross and resurrection stepped away from Genesis to talk about the work of the Spirit.

So far we have talked about the Biblical vision of a God who, by his word, called forth a good and beautiful world (week 1: Creation), and breathed into the first humans his breath/spirit (week 2: Garden), endured their broken relationship yet continued to protect and care for them (week 3: Fall) and continued toIS call to his creation in the narrative of Cain (week 4: Violence).

Cain chose revenge over reconciliation, and violence continued to spread over the world. In contrast to the spirit of power and revenge manifest so profoundly in Lamech’s boast, is the Spirit of God that brings beauty and life to the world.

Below are the pictures and text from the booklet we handed out following worship last Sunday. This coming Sunday, takes us back to Genesis and the narrative accounts of the flood.

https://commons.wikimedia.org/wiki/File%3AZugliget_templom_tet%C5%91ablak.JPG By Solymári (Own work) [CC BY-SA 4.0 (http://creativecommons.org/licenses/by-sa/4.0)%5D, via Wikimedia Commons

 

Acts 2:1-21


The Biblical story begins
with the wind/spirit/breath of God


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In the beginning when God created the heavens and the earth, the earth was a formless void and darkness covered the face of the deep, while a wind from God swept over the face of the waters. (Genesis 1:1-2)

The ancient idea of the Spirit connects to the power in the moving of air. It is the breath of life, the breath of speech, the breath of God in the wind, the breath of God that moves prophets and inspires warriors. With Pentecost it is the breath of God that empowers the love, faithfulness and witness of the followers of Jesus. It is the sign of the reigning presence of God and foretaste of a world made new.

Photo: https://commons.wikimedia.org/wiki/File:Breaking_waves_(13286850323).jpg By Archangel12 (Breaking waves) [CC BY 2.0 (http://creativecommons.org/licenses/by/2.0)%5D, via Wikimedia Commons


The wind/spirit/breath of God is the breath of life in us


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Then the Lord God formed man from the dust of the ground, and breathed into his nostrils the breath of life; and the man became a living being. (Genesis 2:7)

In the ancient story of Genesis 2 God forms the first human (the ‘adam’) from the earth (the ‘adamah’) and breathes into him the breath of life. Our life breath is from God. It is the breath of God that makes us living beings. It is the Spirit that gives life.

Photo: God breathes into Adam the breath of life
https://commons.wikimedia.org/wiki/File%3AGott_Vater_haucht_Adam_den_Odem_ein_Hann_M%C3%BCnden.jpg By Clemensfranz (Own work) [CC BY-SA 3.0 (http://creativecommons.org/licenses/by-sa/3.0)%5D, via Wikimedia Commons


The wind/spirit/breath of God is the breath of life in all things


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24How many are your works, O Lord! In wisdom you made them all;
the earth is full of your creatures.
There is the sea, vast and spacious, teeming with creatures beyond number –
living things both large and small.
26There the ships go to and fro,
and the leviathan, which you formed to frolic there.
27These all look to you
to give them their food at the proper time.
28When you give it to them,
they gather it up;
when you open your hand,
they are satisfied with good things
29When you hide your face,
they are terrified;
when you take away their breath,
they die and return to the dust.
30When you send your Spirit, they are created,
and you renew the face of the earth. (Psalm 104:24-30)

The life breath of all things is the breath/spirit of God. The Spirit of God is creative, empowering, life-giving, life-renewing presence of God. It lifts the fallen, heals the wounded, restores the separated. It raises from death to life.

Whales – Banderas Bay, Mexico
https://commons.wikimedia.org/wiki/File:Whales_-_Banderas_Bay,_Mexico_-_panoramio.jpg  Steve Hedin [CC BY-SA 3.0 (http://creativecommons.org/licenses/by-sa/3.0)%5D, via Wikimedia Commons


The words that are used to describe the Spirit
are like those used for water


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The Spirit is “poured out” upon people. It “fills” them.

On the last day of the festival, the great day, while Jesus was standing in the temple, he cried out, “Let anyone who is thirsty come to me, 38and let the one who believes in me drink. As the scripture has said, ‘Out of the believer’s heart shall flow rivers of living water.’” 39Now he said this about the Spirit, which believers in him were to receive.” (John 7:37-39)

Fulmer Falls, Childs Recreation Area in the Pocono Mountains
https://commons.wikimedia.org/wiki/File:Fulmer_Falls_Top_1_3264px.jpg Photo by and (c)2006 Derek Ramsey (Ram-Man) (Self-photographed) [GFDL 1.2 (http://www.gnu.org/licenses/old-licenses/fdl-1.2.html)%5D, via Wikimedia Commons


Like wind and water,
the Spirit is a power to accomplish things



The Spirit of God gives insight and understanding


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The Spirit of God grants Joseph wisdom to interpret the dreams of Pharaoh.

38Pharaoh said to his servants, “Can we find anyone else like this—one in whom is the spirit of God?” 39So Pharaoh said to Joseph, “Since God has shown you all this, there is no one so discerning and wise as you. 40You shall be over my house, and all my people shall order themselves as you command; only with regard to the throne will I be greater than you.” (Genesis 41:38-40)

Illustration by Owen Jones from “The History of Joseph and His Brethren” (Day & Son, 1869)
https://commons.wikimedia.org/wiki/File:Pharaoh%27s_dream.JPG Owen Jones [Public domain], via Wikimedia Commons


The Spirit of the Lord grants skill to work beauty in the world


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Then the Lord said to Moses, 2 “See, I have chosen Bezalel son of Uri, the son of Hur, of the tribe of Judah, 3 and I have filled him with the Spirit of God, with skill, ability and knowledge in all kinds of crafts– 4 to make artistic designs for work in gold, silver and bronze, 5 to cut and set stones, to work in wood, and to engage in all kinds of craftsmanship. (Exodus 31:1-5 NIV)

The ceiling of a vault at the Shah Cheragh shrine at Shiraz, Fars province, Iran
https://commons.wikimedia.org/wiki/File:Flower_of_heaven.jpg By http://www.flickr.com/people/ dynamosquito/ [CC BY-SA 2.0 (http://creativecommons.org/licenses/by-sa/2.0)%5D, via Wikimedia Commons


The Spirit of the Lord grants courage and strength


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Samson went down to Timnah together with his father and mother. As they approached the vineyards of Timnah, suddenly a young lion came roaring toward him. The Spirit of the Lord came powerfully upon him so that he tore the lion apart with his bare hands as he might have torn a young goat. (Judges 14:5-6NIV)

https://commons.wikimedia.org/wiki/File:Samson_Fighting_the_Lion_(18th_c.,_Kargopol_style).jpg By Anonymous Russian icon painter (before 1917) Public domain image (according to PD-RusEmpire) [Public domain or Public domain], via Wikimedia Commons


and empowers people to lead


File:Dura Synagogue WC3 David anointed by Samuel.jpg

The Spirit of God raises David from tending sheep to guiding the nation.

13Then Samuel took the horn of oil, and anointed him in the presence of his brothers; and the spirit of the Lord came mightily upon David from that day forward. (1 Samuel 16:13)

Dura Europos Synagogue, panel WC3 : David anointed king by Samuel
https://commons.wikimedia.org/wiki/File:Dura_Synagogue_WC3_David_anointed_by_Samuel.jpg By reworked by Marsyas [Public domain], via Wikimedia Commons


The Spirit of the Lord inspires people to declare God’s message


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The spirit of the Lord God is upon me,
because the Lord has anointed me;
he has sent me to bring good news to the oppressed,
to bind up the brokenhearted,
to proclaim liberty to the captives,
and release to the prisoners;
2 to proclaim the year of the Lord’s favor,
and the day of vengeance of our God;
to comfort all who mourn;
3 to provide for those who mourn in Zion–
to give them a garland instead of ashes,
the oil of gladness instead of mourning,
the mantle of praise instead of a faint spirit.
They will be called oaks of righteousness,
the planting of the Lord, to display his glory. (Isaiah 61:1-3)

https://commons.wikimedia.org/wiki/File:Russian_-_Great_Deesis_with_Prophets_-_Walters_37625.jpg By Anonymous (Russia) (Walters Art Museum: Home page Info about artwork) [Public domain or Public domain], via Wikimedia Commons


The prophets promise a day when all things are made new
and the Spirit of God is poured out on all people


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But now hear, O Jacob my servant,
Israel whom I have chosen!
2 Thus says the Lord who made you,
who formed you in the womb and will help you:
Do not fear, O Jacob my servant,
Jeshurun whom I have chosen.
3 For I will pour water on the thirsty land,
and streams on the dry ground;
I will pour my spirit upon your descendants,
and my blessing on your offspring. (Isaiah 44:1-3)

26 A new heart I will give you,
and a new spirit I will put within you;
and I will remove from your body the heart of stone
and give you a heart of flesh.
27 I will put my spirit within you,
and make you follow my statutes
and be careful to observe my ordinances. (Ezekiel 36:26-27)

New beech leaves, Grib Forest in the northern part of Sealand, Denmark
https://commons.wikimedia.org/wiki/File:Grib_skov.jpg By Malene Thyssen (Own work) [GFDL (http://www.gnu.org/copyleft/fdl.html), CC-BY-SA-3.0 (http://creativecommons.org/licenses/by-sa/3.0/) or CC BY-SA 2.5 (http://creativecommons.org/licenses/by-sa/2.5)%5D, via Wikimedia Commons


Jesus brings the dawn of that new age (God’s kingdom)


Now after John was arrested, Jesus came into Galilee, preaching the gospel of God, and saying, “The time is fulfilled, and the kingdom of God is at hand.” (Mark 1:14-15RSV)


John declared Jesus would drench the world with the Spirit


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“The one who is more powerful than I is coming after me; I am not worthy to stoop down and untie the thong of his sandals. I have baptized you with water; but he will baptize you with the Holy Spirit.” (Mark 1:6-8)

Gullfoss waterfall (Iceland)
https://commons.wikimedia.org/wiki/File%3AGullfoss_rainbow.JPG By Laurent Deschodt (Own work) [GFDL (http://www.gnu.org/copyleft/fdl.html), CC-BY-SA-3.0 (http://creativecommons.org/licenses/by-sa/3.0/) or CC BY 2.5 (http://creativecommons.org/licenses/by/2.5)%5D, via Wikimedia Commons


The outpouring of the Spirit on Pentecost
represents the dawning fulfillment of the promised Spirit


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17“In the last days it will be,” God declares,
“that I will pour out my Spirit upon all flesh,
and your sons and your daughters shall prophesy,
and your young men shall see visions,
and your old men shall dream dreams.
18Even upon my slaves, both men and women,
in those days I will pour out my Spirit;
and they shall prophesy.”
(Acts 2:17-18 where Peter quotes Joel 2:28-29 to explain the wonder of Pentecost Day)

https://commons.wikimedia.org/wiki/File:El_Greco_006.jpg El Greco [Public domain or Public domain], via Wikimedia Commons


The Spirit is the gift of the risen Lord


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19 When it was evening on that day, the first day of the week, and the doors of the house where the disciples had met were locked for fear of the Jews, Jesus came and stood among them and said, “Peace be with you.” 20 After he said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord. 21 Jesus said to them again, “Peace be with you. As the Father has sent me, so I send you.” 22 When he had said this, he breathed on them and said to them, “Receive the Holy Spirit. 23 If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.” (John 20:19-23)

https://commons.wikimedia.org/wiki/File:Duccio_Maesta_detail2.jpg Duccio di Buoninsegna [Public domain], via Wikimedia Commons


The Spirit is a gift God is eager to give


11“Is there anyone among you who, if your child asks for a fish, will give a snake instead of a fish? 12 Or if the child asks for an egg, will give a scorpion? 13 If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!” (Luke 11:11-13)


The Spirit is the gift of being joined with Christ in Baptism


File:Greven Gimbte - Alter Fährweg - St. Johannes Baptist in 23 ies.jpg

36“Therefore let the entire house of Israel know with certainty that God has made him both Lord and Messiah, this Jesus whom you crucified.” 37 Now when they heard this, they were cut to the heart and said to Peter and to the other apostles, “Brothers, what should we do?” 38 Peter said to them, “Repent, and be baptized every one of you in the name of Jesus Christ so that your sins may be forgiven; and you will receive the gift of the Holy Spirit. 39 For the promise is for you, for your children, and for all who are far away, everyone whom the Lord our God calls to him.” (Acts 2:36-39)

The word ‘repent’ means to change sides, to participate in and show allegiance to the new creation dawning in Christ.

St. Johannes Baptist, Alter Fährweg in Gimbte, Greven
https://commons.wikimedia.org/wiki/File%3AGreven_Gimbte_-_Alter_F%C3%A4hrweg_-_St._Johannes_Baptist_in_23_ies.jpg By Frank Vincentz (Own work) [GFDL (http://www.gnu.org/copyleft/fdl.html) or CC BY-SA 3.0 (http://creativecommons.org/licenses/by-sa/3.0)%5D, via Wikimedia Commons


The Spirit anoints us with the gifts of the age to come


7 To each is given the manifestation of the Spirit for the common good. 8 To one is given through the Spirit the utterance of wisdom, and to another the utterance of knowledge according to the same Spirit, 9 to another faith by the same Spirit, to another gifts of healing by the one Spirit, 10 to another the working of miracles, to another prophecy, to another the discernment of spirits, to another various kinds of tongues, to another the interpretation of tongues. 11 All these are activated by one and the same Spirit, who allots to each one individually just as the Spirit chooses. (1 Corinthians 12:7-11)


The Spirit of the Lord bears the fruit of God’s reign in our lives


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The fruit of the Spirit is love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, and self-control. (Galatians 5:22-23)

Detail of a statue at St Bartholomew’s Church in Orford
https://commons.wikimedia.org/wiki/File:2004_orford_03.JPG By Ziko-C (Own work) [GFDL (http://www.gnu.org/copyleft/fdl.html) or CC BY-SA 3.0 (http://creativecommons.org/licenses/by-sa/3.0)%5D, via Wikimedia Commons

Biblical text: New Revised Standard Version
© Text by David K. Bonde, Los Altos Lutheran Church, 2017

Garden

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“Say what you want about ‘all the killing in the Bible’, the Bible begins with two narratives about relationship with God and relationship with one another and a world in perfect peace.” – from today’s sermon.

We looked at Genesis 2 in worship this morning, the narrative about the creation of Adam and Eve. What follows is the content of the booklet that was handed out following worship explaining the images used in our sanctuary today. The sermon series is designed to help us understand what Jesus was telling his followers on the road to Emmaus about the fundamental witness of the scripture to the sacrificial, redemptive love of God.   (For more information about this series, see the explanation in the post for week 1.)

https://commons.wikimedia.org/wiki/File%3ANevuas.jpg By Géder Abrahão (Own work) [CC BY-SA 4.0 (http://creativecommons.org/licenses/by-sa/4.0)%5D, via Wikimedia Commons

 

Genesis 2:4-25


“The Lord God formed man from the dust of the ground,
and breathed into his nostrils the breath of life.”


File:Épaule musée archéologique de Naples.jpg

The creation narrative in the first chapter of Genesis is a sweeping and majestic portrait of a God who speaks and whose speaking brings order, goodness and beauty, calling all things into being. The creation story in this second chapter gives a more intimate portrait of a God whose first creation is a human. Where Genesis 1 views humanity as the crown of God’s creating, Genesis 2 presents humanity as God’s first thought. Where God speaks with a royal we in chapter 1, and like a great king his word effects what he speaks, in chapter 2 we meet an artisan forming humanity from the earth and breathing into him the breath of life.

And since the Hebrew word means both ‘breath’ and ‘spirit’, something is happening that is far more than mere respiration. Again we are in the realm of intimacy. God is not just our creator; God is our breath. And we are bound together even as God’s speaking (in Genesis 1) begets relationship.

Marbre antique, détail, épaule, musée archéologique de Naples
https://commons.wikimedia.org/wiki/File%3A%C3%89paule_mus%C3%A9e_arch%C3%A9ologique_de_Naples.jpg By photogestion [CC BY 2.0 (http://creativecommons.org/licenses/by/2.0)%5D, via Wikimedia Commons

“The Lord God planted a garden in the east, in Eden;
and there he put the man he had formed.”


File:Araucárias ao fundo Parque Nacional da Serra da Bocaina - denoise.jpg

Having formed a human, God plants a garden to provide him a home. There are notions of a royal garden in this image. This is a place where God will walk in the cool of the evening (3:8) and the human creature is given the responsibility “to till it and keep it”. We are the royal gardeners, granted the right to sustain ourselves from the fruit of the garden. But we are not hired hands; we are bearers of the divine breath and companions of God.

Sunrise with Paraná pines as seen at the Serra da Bocaina National Park, Brazil..
https://commons.wikimedia.org/wiki/File%3AArauc%C3%A1rias_ao_fundo_Parque_Nacional_da_Serra_da_Bocaina_-_denoise.jpg By Heris Luiz Cordeiro Rocha (Own work) [CC BY-SA 3.0 (http://creativecommons.org/licenses/by-sa/3.0)%5D, via Wikimedia Commons

“The Lord God made all kinds of trees grow out of the ground
trees that were pleasing to the eye…


File:Capitol Hill Cherry Blossoms - Flickr - treegrow (14).jpg


…and good for food.”


File:Cornucopia of fruit and vegetables wedding banquet (cropped).jpg

God provides for the human all the goodness and beauty of the earth. It is God’s first act of faithfulness and love.

Capitol Hill Cherry Blossoms
https://commons.wikimedia.org/wiki/File%3ACapitol_Hill_Cherry_Blossoms_-_Flickr_-_treegrow_(14).jpg By Katja Schulz from Washington, D. C., USA (Capitol Hill Cherry Blossoms) [CC BY 2.0 (http://creativecommons.org/licenses/by/2.0)%5D, via Wikimedia Commons
A wedding cornucopia
https://commons.wikimedia.org/wiki/File%3ACornucopia_of_fruit_and_vegetables_wedding_banquet_(cropped).jpg By Jina Lee [CC BY-SA 3.0 (http://creativecommons.org/licenses/by-sa/3.0)%5D, via Wikimedia Commons

“A river watering the garden flowed from Eden.”


File:Manavgat waterfall by tomgensler.JPG

Four great rivers find their headwaters in the garden – the rivers on whose banks human society will find life: the Tigris, the Euphrates, the Nile (Gihon), and a fourth whose identity we no longer know (though there are satellite images suggesting an ancient river across the Arabian peninsula.) Perhaps it’s just as well we do not know this river: now all the rivers of the world can be seen as arising in the garden.

And it does not matter that these rivers don’t connect with one another. That is not our author’s message. The garden is the source of life for the world. Even when the garden is lost to us, its waters continue to flow, bringing their fertility and abundance to human society.

It is an image taken up by Ezekiel (Ezekiel 47) when he describes a life-giving river flowing from the new temple, by Jesus when he declares that he is the source of the water of life (John 4:13-14; 7:37-38), and by the author of Revelation when the river of life flows from the throne of God and the Lamb in the New Jerusalem (Revelation 22).

Waterfall at Manavgat (Turkey).
https://commons.wikimedia.org/wiki/File%3AManavgat_waterfall_by_tomgensler.JPG By Thomas Gensler (Own work) [CC BY-SA 2.0 de (http://creativecommons.org/licenses/by-sa/2.0/de/deed.en)%5D, via Wikimedia Commons

“It is not good for the man to be alone.”


File:Louis Rémy Mignot Solitude.jpg

Amidst all the beauty and abundance of the garden, it is not yet ‘good’, perfect, complete. Humans are meant for relationship. It is not good for this human creature to be alone. It is a fundamental truth. It is part of what is meant by the image of God. For there to be love, there must be an other, a beloved. We are meant for community.

Solitude, Louis Rémy Mignot
https://commons.wikimedia.org/wiki/File%3ALouis_R%C3%A9my_Mignot_Solitude.jpg Louis Rémy Mignot [Public domain], via Wikimedia Commons

“So out of the ground the Lord God formed every animal of the field and every bird of the air, and brought them to the man to see what he would call them.”


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And so God continues to create, bringing to the human all the other creatures of the earth.

The creatures of the earth are part of our community, part of our connectedness. We know this in our pets, but also in the birds we hear singing in the morning or watch around a feeder. There is an intake of breath when we stumble across a rabbit or a deer. There is something familiar in sounds of the frogs in the pond or the sight of a lizard sunning on a rock. We talk to them without thinking about it. They are part of our community. And so the sight of a starving polar bear grieves us, or a wounded bird that has hit our picture window.

The creatures of the earth are part of our community, but in all these creatures there is not a companion equal to that first human.

The King James Version translated this as “an help meet for him.” It would have benefited us if they had added a comma after the word ‘help’, (an help, meet for him) for what popularly turned into a single word, ‘helpmeet’, actually means a helper “equal to him”, or “matching him”.

So God takes a portion from the first human and from it makes another.

Adam naming the animals, Folio 5 recto from the Aberdeen Bestiary.
https://commons.wikimedia.org/wiki/File%3AAberdeenBestiaryFolio005rAdamNamesAnimalsDetail.jpg Public domain, via Wikimedia Commons

“And the rib that the Lord God had taken from the man
he made into a woman.”


File:Tracy Caldwell Dyson in Cupola ISS.jpg

The woman is not made for the first human but from him. She is separate, but she is of the same stuff as he. She is not made like the animals are made. She is unique. And they are uniquely connected.

The Hebrew words here are tricky to translate comfortably into English. The creature God makes is an ‘adam’. It is a word that refers to human beings. There are other words to refer to male and female. And there are ordinary words for a man and a woman.

Clearly the Biblical writers imagined the first human as a male, but women are also “humankind”. In Genesis 5:1-2 it says: “When God created humankind (‘adam’), he made them in the likeness of God. Male and female he created them, and he blessed them and named them “Humankind” (‘adam’) when they were created.” It is only with the appearance of this other that humanity emerges as ‘man’ and ‘woman’.

Self portrait of Tracy Caldwell Dyson in the Cupola module of the International Space Station observing the Earth below during Expedition 24.
https://commons.wikimedia.org/wiki/File%3ATracy_Caldwell_Dyson_in_Cupola_ISS.jpg By NASA/Tracy Caldwell Dyson [Public domain], via Wikimedia Commons

“This is now bone of my bones and flesh of my flesh.”


File:Adam Eve Storonov.JPG

Now come the words for ‘man’ (‘ish’) and ‘woman’ (‘ishah’). These are not the words for ‘male’ and ‘female’; they are words that speak of relationship, words that evoke the connection of men and women in family and community. We are made for one another, even as we are made to be in relationship with God.

Adam and Eve, sculpture by Oscar Stonorov
https://commons.wikimedia.org/wiki/File%3AAdam_Eve_Storonov.JPG By Smallbones (Own work) [CC BY-SA 3.0 (http://creativecommons.org/licenses/by-sa/3.0)%5D, via Wikimedia Commons
© Text by David K. Bonde, Los Altos Lutheran Church, 2017

Like Living Stones

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Friday

This is a reposting of a reflection for this fifth Sunday of Easter from three years ago. It connects also with our preaching theme for this week on Genesis 2. The anniversary of my daughter’s birth is this week also. I have written about it here. I have also changed the second photo of the Church of Saint Sava. You will see why.

1 Peter 2:2-10

5Like living stones, let yourselves be built into a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ.

I love the passive tense in this verse: “let yourselves be built.” We are not given a great task of building a cathedral. God is the builder; we need only let it happen.

Tuesday would have been my daughter’s 33rd birthday. Words don’t come easily this week. Sentences start, but can’t find their ending. Thoughts flit by, but don’t linger, don’t focus. I can’t find those strong threads that weave themselves into coherent messages. I read a blog entitled “I had a boy,” from a woman who had lost a child, and all I could respond was, “I had a girl…”

Grief is a strange thing. Did C.G., our cat, remember all her kittens that were given away? Was there some ache in her soul? Some remembrance? Some emptiness? If she did, I saw no days of lethargy and tears.

We are beings meant to connect. Meant to connect with others. Meant to connect with that heart of existence we call God. And when those connections are sundered, we are like amputees whose minds still envision their missing limbs and are at a loss to find them gone.

Simon and Garfunkel sang, “I am a rock. I am an island.” But, in the words of John Donne, “No man is an island.” We are living stones, meant to be built together into a living temple.

After setting the first human into a garden in the creation story of Genesis 2, God says, “It is not good that this human should be alone.”   It’s not just about marriage and family, it is about friendship and community. It is about our humanity.

Those ties between us are so constantly ruptured, riven by thoughts, words and deeds. The hunger for connection is so primal, but the reality so difficult to achieve. This is the first portrait of sin: Adam and Eve hiding from each other and from God behind fig leaves.

It will not be long before the years Anna has been gone will surpass the years she was here. But the torn threads of the rent human fabric linger. To them comes only the promise that God is building a living temple…and the exhortation to let ourselves be joined, bit by bit, into that crowning achievement where God and humanity dwell together.

File:Bělehrad, Vračar, chrám svatého Sávy v noci II.jpg

Image 1: https://commons.wikimedia.org/wiki/File%3ACathedral_of_Toledo_(6933231488).jpg By Michal Osmenda from Brussels, Belgium (Cathedral of Toledo) [CC BY 2.0 (http://creativecommons.org/licenses/by/2.0)%5D, via Wikimedia Commons
Image 2: https://commons.wikimedia.org/wiki/File%3AB%C4%9Blehrad%2C_Vra%C4%8Dar%2C_chr%C3%A1m_svat%C3%A9ho_S%C3%A1vy_v_noci_II.jpg  This image is a work by Aktron / Wikimedia Commons.

“Whoever has seen me has seen the Father”

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Watching for the Morning of May 14, 2017

The Fifth Sunday of Easter

It will be Mother’s Day and I know the men are planning something that involves fruit and sparkling beverages (under the direction of our female staff!). And while the texts are not about mothers, they are about profound love. Stephen, beneath the assault of an outraged mob heavy with stones, prays for God to forgive his murderers even as Jesus prayed for his. The psalm not only speaks of a deep and profound trust in God but, like Stephen’s prayer, takes us to the lips of Jesus on the cross: “Into your hand I commit my spirit.” The reading from 1 Peter urges us to “long for the pure, spiritual milk,” that we might “be built into a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ.” All of which leads us to Jesus providing for his followers in the face of his impending death and declaring: “Whoever has seen me has seen the Father.” In this good shepherd who lays down his life for the sheep, the heart of the universe is made visible.

Preaching Series: Genesis 2: Made for Relationship

This week we continue our special survey through the scriptures, prompted by Jesus’ teaching on the road to Emmaus when he led his followers through the scriptures to show how it points to the truth, visible in Jesus crucified and risen, of God’s redemptive love. The God who speaks and calls all things into being is now seen in the tenderness of forming the first human (Hebrew ‘adam’) from the ground (‘adamah’) and breathing into him the breath of life. It is a creature meant for relationship; “it is not good that the human should be alone.” And the search for the partner/companion equal to him leads ultimately to the deep sleep and a part taken to form another. Now come the words for ‘man’ (‘ish’) and ‘woman’ (‘ishah’) – not those for ‘male’ and ‘female’, but words that speak of relationship, words that evoke the connection of men and women in family and community. We are made for one another, even as we are made to be in relationship with God.

(The words are tricky to translate comfortably into English, but see Genesis 5:1-2 where it says: “When God created humankind (‘adam’), he made them in the likeness of God. Male and female he created them, and he blessed them and named them “Humankind” (‘adam’) when they were created.”)

The Prayer for May 14, 2017

Let not our hearts be troubled, O God;
teach us to put our hope and trust in you.
Guide us in your way;
keep us in your truth;
enfold us in your life
that your works of love, justice and mercy
may be done in us and through us;
through your son, Jesus Christ our Lord,
who lives and reigns with you and the Holy Spirit,
one God, now and forever.

The Texts for May 14, 2017

First Reading: Acts 7:55-60
“While they were stoning Stephen, he prayed, ‘Lord Jesus, receive my spirit.’ Then he knelt down and cried out in a loud voice, ‘Lord, do not hold this sin against them.’” – Stephen becomes a victim of communal violence for his preaching and teaching about Jesus, and in his dying embodies the faith and love Jesus modeled.

Psalmody: Psalm 31:1-5
“Into your hand I commit my spirit; you have redeemed me, O Lord, faithful God.” – A prayer of lament. The trust in God embodied in the psalm is reflected in Stephen and quoted by Jesus on the cross.

Second Reading: 1 Peter 2:2-10
“You are a chosen race, a royal priesthood, a holy nation, God’s own people, in order that you may proclaim the mighty acts of him who called you out of darkness into his marvelous light.” –
Expounding on baptism, the author urges the believers to “grow into salvation” as living stones in a “spiritual house” (a spiritual temple).

Gospel: John 14:1-14
“Do not let your hearts be troubled. Believe in God, believe also in me.” – Jesus makes provision for his followers in lieu of his impending death, urging them to remain faithful and assuring them that God’s resources are more than adequate to provide all their needs.

Image: https://commons.wikimedia.org/wiki/File%3ASofferenza_(1438714987).jpg By Roberto Ferrari from Campogalliano (Modena), Italy (Sofferenza) [CC BY-SA 2.0 (http://creativecommons.org/licenses/by-sa/2.0)%5D, via Wikimedia Commons

Temptation

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Watching for the Morning of March 5, 2017

The First Sunday in Lent

Good and evil. Beauty and ugliness. Nobility and degradation. The words have a wide range of meaning in Hebrew. Harmony and disorder. We always envision the serpent entwined in that tree, enticing the first humans to reach out their hands and pluck for themselves rather than trust God’s vision for their life in that garden. All the trees in the garden were open to them. Even the tree of life. But life’s evils and sorrows God did not want us to have to endure. But we did. And God did, beneath the whips and spit of Roman soldiers and the excruciating pain of the nails into the wood that became for us another tree of life.

This wasn’t a test of their obedience; it was a test of their trust in God. Would they trust that this tree meant sorrow and death? Would they trust that God meant for them joy and life? But the serpent’s question sowed doubt. Instead living inside God’s promise they became observers and critics of that promise. “Did God say…?” And suddenly, their hearts are turned inward and their hands stretch outward to pluck that deadly fruit.

Who shall be our hope when we persistently break faith with God? Who shall be our hope when humanity becomes tower builders, empire builders, weapons makers, revenge seekers? Who shall be our hope when humanity becomes masters and slaves, thieves and victims, deceivers and deceived? Who shall be our hope?

And now stands Jesus in the wilderness, weak with hunger but mighty in prayer. And that insidious voice begins to speak. Those round rocks look just like bread. Why should you go hungry, Jesus? One little word and you can fill your belly.

It is not the story of one man; it is a story in which the fate of all humanity hangs in the balance. Is there hope for us? Is there one who will be the faithful son?

Sunday is the first of the Sundays in Lent, a time of spiritual renewal, of fasting and prayer and care of others. A season that begins with the story of the testing of Adam and Eve, and the testing of Jesus. Our first parents fail. We fail. But our elder brother remains true. So this season may be sober sometimes, the shadow of the cross is serious, but it is a season of joy.

“Our Father”

During Lent each year our parish focuses upon one portion of the catechism – this year, the Lord’s Prayer. Over these coming Sundays we will talk about the meaning of that remarkable prayer, beginning this Sunday with the significance of the beginning: “Our Father.” It is worth pondering that we are taught to speak to God as members of a single human family. Our Ash Wednesday sermon began this series talking about the uniqueness of Jesus’ way of prayer. It can be found here at on our blog site that also contains our brief Lenten devotions.

The Prayer for March 5, 2017

Almighty God, Holy and Faithful,
who guided Israel in the wilderness
and sustained Jesus in the days of his testing,
uphold us in our times of trial.
Strengthen us by your Word
and empower us with your Spirit
that, standing in Christ,
we may share in his perfect faithfulness;
through your son, Jesus Christ our Lord,
who lives and reigns with you and the Holy Spirit,
one God, now and forever.

The Texts for March 5, 2017

First Reading: Genesis 2:15-17; 3:1-7
“Now the serpent was more crafty than any other wild animal that the Lord God had made. He said to the woman, ‘Did God say, “You shall not eat from any tree in the garden”’?” – With his question, the serpent disrupts the simple trust Adam and Eve had in God, and they seek to be “like God” knowing what is noble and what is not.

Psalmody: Psalm 32
“Happy are those whose transgression is forgiven, whose sin is covered.” – The poet celebrates the forgiveness of God, describing the corrosive power of unacknowledged sin and the liberating power of God’s mercy.

Second Reading: Romans 5:12-19
“Therefore just as one man’s trespass led to condemnation for all, so one man’s act of righteousness leads to justification and life for all.”
– Paul contrasts Adam and Christ. Through Adam sin entered the world and with sin death. In Christ, grace now governs and with grace, life.

Gospel: Matthew 4:1-11
“Jesus was led up by the Spirit into the wilderness to be tempted by the devil.” – Having been honored by God’s declaration that he is God’s beloved son, the demonic spirits test that claim, trying to show Jesus unworthy of the acclaim. But Jesus shows himself the faithful son. Where Israel showed themselves faithless in the wilderness, Jesus remains faithful.

Image: https://commons.wikimedia.org/wiki/File:Eva_tentando_a_Adam.JPG By seraphyn, the olod Latinoamerican´s (de mi autoría.Own work) [GFDL (http://www.gnu.org/copyleft/fdl.html) or CC BY 3.0 (http://creativecommons.org/licenses/by/3.0)%5D, via Wikimedia Commons

A torn world made whole

File:Frankfurt Liebfrauenkirche Innenhof Franziskus-Mosaik.jpg

Watching for the Morning of October 4, 2015

Year B

The Commemoration of St. Francis and The Blessing of the Animals

The Eighteenth Sunday after Pentecost:
Proper 22 / Lectionary 27

File:Nicolaes Maes - Christ Blessing the Children - WGA13814.jpgDivorce. St. Francis. Jesus blessing children. The blessing of the animals. The praise of God who is the author of all. Eden and the creation of a good and perfect partner equal to the first human. All the readings and elements of our worship on Sunday actually fit together rather nicely – though you wouldn’t expect it. Why preach about divorce on the day you invite friends and neighbor to have their pets blessed? Because we are a people created for Eden and living outside it. Because Christ has come to restore the lost harmony, the lost grace, the lost fidelity, the lost joy and life of the world.

Christ is not come to give us a new and stricter rule about divorce. It just sounds like it if you are not listening carefully. Jesus changes the conversation, steering us away from the commands in the law to the gift in creation. Jesus changes the conversation from what rules we have to follow to what does righteousness look like and where does it come from? How do we find our way to the life for which we were created?   How do we find our way to innocence and joy? How do we find our way from the broken world after humanity turns from God when “your desire will be for your husband and he will rule over you,” back to the original exultation: “this at last is bone of my bone and flesh of my flesh”? How do we find our way from the curse to the blessing?

The Pharisees are on the attack trying to trap Jesus with a politically explosive question: “Is it lawful for a man to divorce his wife?” The king, Herod Antipas, (technically a tetrarch) has divorced his wife, Phasaelis, and the country is now at war the with the spurned wife’s father (the king of Nabataea). The Queen, Herodias, has divorced her first husband Herod II (called Philip in Mark) to marry Herod Antipas, Philip’s brother. John the Baptist has attacked the marriage as a violation of the Law – and, as a consequence, he has been beheaded. So when the hostile Pharisees ask Jesus, “Is it lawful for a man to divorce his wife?”, it’s a very dangerous question.

It’s a dangerous world, far from the goodness for which God created us. And it’s a wounded world, where humanity tried to kill the wolves rather than preach to them. Where humanity neglected the poor rather than cared for them. Where the crows were hated rather than beloved. Where we did not see the earth as brother and the moon as sister and all creation joined in a great song of praise, as St. Francis expresses in that great hymn we will sing: “All Creatures of Our God and King”

We live in a world of rent relationships. And the answer is not a strict enforcement of a stricter law. The answer is that Christ has come to heal the creation’s wounds, to restore the world’s lost grace, to reconcile all things to God and one another. Christ has come to open the way to the tree of life.

Christ has come to be the tree of life.

And so this Sunday we will hear of the gift of a partner to the first human and our need to live in relationship with others, with God and the creation. We will sing the psalms praising God for God’s wondrous creation. We will hear the promise of the world made new. And we will rejoice in the blessing that has been spoken, and the blessing that is come and the blessing that will be.

The Prayer for October 4, 2015

Holy Father,
who holds all creation in your loving arms,
guard and keep us, that we may not rend what you unite,
nor reject whom you receive;
through your Son, Jesus Christ our Lord.

The Texts for October 4, 2015

First Reading: Genesis 2:15, 18-24 (appointed: Genesis 2:18-24)
“Then the Lord God said, “It is not good that the man should be alone; I will make him a helper as his partner.” – When all the animals of the world will not do, God creates an equal to the first human.

Psalmody: Psalm 8
“O Lord, our Lord, how majestic is your name in all the earth!”
– The psalm sings of the wonder of creation and the mystery of humanity’s place as those “a little lower than the heavenly beings” into whose care the world is given.

Second Reading: Hebrews 1:1-3a (appointed: Hebrews 1:1-4; 2:5-12)
“Long ago God spoke to our ancestors in many and various ways by the prophets, but in these last days he has spoken to us by a Son, whom he appointed heir of all things, through whom he also created the worlds.”
– We begin to read from Hebrews where the author assembles a rich witness to Christ from the Hebrew scriptures.

Gospel: Mark 10:1-16 (appointed: Mark 10:2-16)
“Some Pharisees came, and to test Jesus they asked, “Is it lawful for a man to divorce his wife?” – Jesus is back in public, teaching, when he is faced with a challenge from the Pharisees and turns the table from what is allowed in scripture because of our hardness of hearts to what God will create in us.

Texts in the liturgy for the Blessing of the Animals:

Psalm 148
“Praise the Lord from the earth, you sea monsters and all deeps.”
– The poet calls all heaven and earth to join in praise of God

Isaiah 11:6-9
“The wolf shall live with the lamb, the leopard shall lie down with the kid, the calf and the lion and the fatling together, and a little child shall lead them.’” – Isaiah’s vision of the earth healed and restored to the innocence of Eden, when “the earth will be full of the knowledge of the Lord as the waters cover the sea.”

 

Image: https://commons.wikimedia.org/wiki/File:Frankfurt_Liebfrauenkirche_Innenhof_Franziskus-Mosaik.jpg  By Sr. Maria Ludgera Haberstroh  Photo: Andreas Praefcke (Own work (own photograph)) [Public domain], via Wikimedia Commons
Christ Blessing the Children, Nicolaes Maes [Public domain], via Wikimedia Commons,