Dirt

File:Brooklyn Museum - The Pharisees and the Saduccees Come to Tempt Jesus (Les pharisiens et les saducéens viennent pour tenter Jésus) - James Tissot - overall.jpgThe message from last Sunday, September 2, 2018, based on the assigned Gospel reading:

Mark 7:1-8, 14-15, 21-23: Now when the Pharisees and some of the scribes who had come from Jerusalem gathered around Jesus, 2they noticed that some of his disciples were eating with defiled hands, that is, without washing them. 3(For the Pharisees, and all the Jews, do not eat unless they thoroughly wash their hands, thus observing the tradition of the elders; 4and they do not eat anything from the market unless they wash it; and there are also many other traditions that they observe, the washing of cups, pots, and bronze kettles.) 5So the Pharisees and the scribes asked him, “Why do your disciples not live according to the tradition of the elders, but eat with defiled hands?” 6He said to them, “Isaiah prophesied rightly about you hypocrites, as it is written,

‘This people honors me with their lips,
….but their hearts are far from me;
7in vain do they worship me,
….teaching human precepts as doctrines.’

8You abandon the commandment of God and hold to human tradition.”

14Then he called the crowd again and said to them, “Listen to me, all of you, and understand: 15there is nothing outside a person that by going in can defile, but the things that come out are what defile.”… 21For it is from within, from the human heart, that evil intentions come: fornication, theft, murder, 22adultery, avarice, wickedness, deceit, licentiousness, envy, slander, pride, folly. 23All these evil things come from within, and they defile a person.”

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So we have come back to the Gospel of Mark for our appointed texts. I always like to keep track of the big picture, so I’ll remind you that there are assigned readings for each of the Sundays and festivals of the year. These are used by the majority of the mainline denominations with the purpose of creating a measure of unity across the churches and exposing us to the breadth of the Biblical witness.

The lectionary has a three-year cycle – one year in Matthew, one in Mark and one in Luke. Readings from John are scattered through all three years, mostly during Easter and festival days.

We have just finished five weeks on the 6th chapter of John that told the story of the feeding of the five thousand and talked about the meaning of that sign. Now we are back in Mark’s Gospel.

We left off in Mark’s Gospel right before the account of the feeding of the five thousand so that, instead of reading that story in Mark, we read it in John. The feeding of the five thousand is followed in both Gospels with Jesus walking upon the sea – and we touched on the meaning of that narrative a few weeks ago when we noted that Jesus walks on the sea he doesn’t walk on water. Walking on water is a suspension of the laws of physics. Walking on the sea is a demonstration that Jesus strides above every spiritual power on heaven and earth. The sea was thought to be governed by a god or spirit – and the narrative declares that Jesus is not subject to such spirits; they are subject to him.

You remember how Trump violated protocol when he was late to his meeting with the Queen of England, making her wait, then walked in front of her when they viewed the troops. It could have been nothing, but it gave the appearance that he was claiming to be more important than the queen. The story of Jesus walking upon the sea is like this. It proclaims that Jesus ranks above the spirits that govern the sea.

In Mark’s Gospel, these two stories of the feeding of the five thousand and walking upon the sea proclaim that Jesus is the one who stands above every other power with the authority to dispense the gifts of God. John, of course, sees something even more profound in that narrative. John sees that Jesus is the fulfillment of the story of Moses leading the people through the sea out from bondage into freedom. The bread that feeds the crowd is like the manna from heaven – though the true manna from the realm of God is Jesus himself. Jesus is the embodiment of the voice of God that Israel heard at Sinai. Jesus is also the sacrificial meal that the elders of Israel ate in God’s presence on Mount Sinai. Jesus death is the sacrifice that reconciles heaven and earth. And Jesus is the living word of God present in the bread and wine of communion to teach, heal and redeem us and all creation.

Mark doesn’t explore all of this in his telling of the story. He just tells the story and lets it proclaim Jesus’ authority to dispense to us and to the world all the gifts of God. Thus Mark ends his account with the people from the whole region bringing all who were sick to Jesus and all were healed. This is the setup for our reading this morning. Wherever Jesus goes, people bring to him all those who are sick and they are healed.

It is important for us to remember that what is being told to us here is not that Jesus has magic power over the biomechanics of disease, but that he dispenses the gifts of God. Secondly, the word we translate as ‘sick’ is actually the word ‘weak’. These are people who have lost their power. It can mean everything from those who have lost the strength of their legs or eyesight to those who have lost their courage and hope. It’s talking about those who have lost their place in their communities and their ability to assert their proper role.

This is like the word ‘poor’ in the scriptures, which isn’t a measure of economic wealth, but a measure of honor and place. So widows are described as ‘poor’ even if they have money, because they have lost their place in the community. We reflect this idea, too, when misfortune of any kind has happened and we say “that poor woman,” or “that poor man,” or “that poor child.”

People are bringing to Jesus those who are weak and vulnerable and dislocated. They are bringing those who have lost their power and their place. These are the people who live in fear or uncertainty. These are the people who live with pain. These are the people trodden down by the power of Rome. These are people who have lost their land or livelihood. And from Jesus there is healing; there is power. Through Jesus the face of God shines upon them. Through Jesus the life of God touches them. Through Jesus the power of the Spirit lights upon them. They are healed even from simply touching the fringe of his cloak.

The word we translate as ‘healed’ is actually the word ‘to save’. In Jesus they are saved. It doesn’t mean they get to go to heaven; it means their lives are made whole. Their life, their power, their place is restored. Salvation is food on your table and a roof over your head and respect in your community. Salvation is peace in your family and well-being in your home. Salvation is reconciliation with God and the face of God shining upon you. It is peace with God and one another. It is fidelity to God and one another.

And the word ‘to save’ is used in the imperfect tense. In Greek, the imperfect tense describes a continuous action, so being ‘saved’ is not a single event but an ongoing reality. It should be translated “they were being saved.” A new reality was at work in their lives. The reign of God had come to them.

All these people are brought to Jesus and the grace and power of God is restoring and transforming them. They are being filled with hope. They are receiving a future. They are being restored to their communities. Their lives are being made whole. But – and here’s the troubling and fearsome turn – the response of those in power is to challenge Jesus, declaring that he can’t be a holy man because some of his people don’t keep the tradition of the elders. In their eyes this can’t be the one who dispenses the gifts of God because some of his followers don’t follow the rules developed over the ages concerning purity.

It is important we recognize this about our narrative, today. This is not a story about tradition; it is a story about purity. And it is a profound debate about what lies at the heart of Biblical faith. What does God want from us? Does God want purity or justice?

I hope I can convey to you why this is such an earth shattering question – and it is at the very center of Jesus.

The question that is asked in our psalm today is:

1O Lord, who may abide in your tent?
….Who may dwell on your holy hill?

This is a question posed as people are entering into the holy precincts of the temple. You know that there are rules about how women have to be dressed when they go into the Vatican to see the fabulous art that is there. And at an amusement park there is a sign that you have to be this tall to ride the ride. What are the rules for entering into God’s presence in the temple courts?

The answer the psalmist gives is:

2Those who walk blamelessly, and do what is right,
….and speak the truth from their heart;
3who do not slander with their tongue, and do no evil to their friends,
….nor take up a reproach against their neighbors…
who stand by their oath
….even to their hurt;
5who do not lend money at interest,
….and do not take a bribe against the innocent.

True purity is about our care for one another. Those who are acceptable in God’s presence are those who have shown care and faithfulness to others, who have followed God’s command to do justice and mercy.

The answer the Pharisees give is to take the purity rules in Leviticus and elevate them as the central focus of God’s law. Leviticus contains the command “You shall be holy, for I the Lord your God am holy” (Leviticus 19:2), and the Pharisees read the law as the means to create a holy people. Jesus, however, sees the center of the law in the command – also from Leviticus – to “love your neighbor as yourself” (Leviticus 19:18).  Jesus sees at the heart of scripture the command to do justice and mercy. He stands in line with the prophets like Micah who said so famously, “What does the Lord require of you but to do justice, to love kindness, and to walk humbly with your God” (Micah 6:8).

The whole temple complex at the time of Jesus is about ritual purity. Have you touched a dead body? Have you touched blood? Have you eaten the right foods? Did you use the right plates? Did you pour water over your hands before eating? These rules might seem silly to us because they our not our rules, but this is a very important idea – and Biblical faith stands or falls on whether you choose purity or justice.

Every society has notions of what is clean and unclean, what is acceptable and not acceptable. These apply to foods, behaviors, and physical spaces. In the United States we don’t eat dogs or horses or cockroaches. The thought fills us with an almost instinctive aversion. It doesn’t have anything to do with actual cleanliness or uncleanliness, even though we imagine it does; it is a perception learned by growing up in a community.

This notion of ‘clean’ and ‘unclean’ is related to things being in their proper place. Dirt in the garden is soil; it belongs there. But soil in the kitchen is dirt; it doesn’t belong there. When things are out of place, they render the place “dirty”. Soil on the kitchen floor makes the kitchen dirty. When things, places and people become “unclean” there are rituals to make them “clean” again. In the case of the kitchen, a sweeping and mopping. It’s not enough to get the dirt back into the yard; the kitchen has to be cleansed.

And the thing about purity is that it only works one way. Drop your toast on the floor and the “dirty” floor – however clean it might be – the “dirty” floor renders the toast unclean. The ‘clean’ toast doesn’t make the floor ‘clean’.

“Dirt” is contagious. That’s why it has to be kept in its place. And that’s why people who are “dirty” have to be kept in their place. What’s at stake in this conflict between Jesus and the Pharisees is not that some of Jesus’ followers are lax about the rules. Some of Jesus’ followers are “dirty”. They don’t belong. So Jesus must be “dirty” too.

The problem with purity rules is the way they intersect with the human community. There are some who cannot keep all these rules. And there are those from outside our community who have a different set of rules.

These rules divide the world between ‘us’ and ‘them’, between those we perceive as ‘clean’ and those who we perceive as ‘unclean’, those who are “good people” and those who are not “good people”; those who are “normal” and those who are not; those who are “acceptable” and those who are not; those who belong and those who don’t.

Trump rose to prominence claiming that Obama wasn’t one of us. He wasn’t born here. He wasn’t like us. He was out of his proper place. He wasn’t “clean”. And so the country had to be purged of everything he touched.

Ugly things happen when we apply these rules of purity to the human community – especially when we think God is on the side of purity. Then you are not just unacceptable in my eyes; you are unacceptable in God’s eyes.

People with money are better able to keep purity rules. They can wear the right clothes, maintain the right appearance, avoid the wrong side of the tracks. In the time of Jesus, people with money had better access to clean water – and had servants to carry the water – for use in the rituals of cleansing by pouring water over your hands before eating. The poor are not so fortunate. They don’t have the resources. And they get stuck with the jobs that are ritually unclean – like working in a tax booth as did Matthew, or tending the pigs for some Gentile master like the prodigal son. The poor tend to be perpetually unclean measured by the standards of privileged society. And some of these are the people who are following Jesus.

“What kind of person are you, Jesus, to allow such people in your group?” Jesus is being disgraced and discredited as a teacher because he doesn’t make everyone observe the rules of purity. Jesus isn’t a defender of the moral sensibilities of the privileged.

It is a much more profound challenge than we might imagine, because our own purity rules are largely unconscious, and those rules that belong to other societies often seem silly to us. Besides, as Americans, we tend to rebel against social rules and traditions and want to be free of them. But the challenge is serious – and Jesus’ response is an even more profound challenge.

Whether a person is ‘clean’ and acceptable in God’s sight is not determined by the rules of ritual purity, but by the things that come out of the ‘heart’ – our words and actions. We are rendered ‘unclean’ by our failure to care for the well-being of others. We are rendered ‘unclean’ by the falsehoods we hold, the lies we tell, the envy we harbor. We are rendered ‘unclean’ when we take advantage of others in the marketplace.   We are rendered ‘unclean’ by the callous things we say and the dirty looks we give to those who are different than us.

We are rendered ‘unclean’ when we fail to “do justice and love kindness and walk humbly with God.”

We are rendered ‘unclean’ not by our pots and absent rituals, but by our very real thoughts and deeds.

But here, before us, is the one who brings the gifts of heaven. Here, before us, is the one who comes to heal and make whole. Here, before us, is the one who comes to forgive and reconcile. Here, before us, is the one who feeds us with the true bread of life and grants us new birth as God’s children. Here, before us, is the one who welcomes us, ‘unclean’ as we may be, and summons us to follow God’s way of justice and mercy.

© David K Bonde, 2018, All rights reserved.

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Photo: https://commons.wikimedia.org/wiki/File:Brooklyn_Museum_-_The_Pharisees_and_the_Saduccees_Come_to_Tempt_Jesus_(Les_pharisiens_et_les_saduc%C3%A9ens_viennent_pour_tenter_J%C3%A9sus)_-_James_Tissot_-_overall.jpg James Tissot [No restrictions or Public domain], via Wikimedia Commons

With what shall I come?

File:Offering to the Ganges, Varanasi.jpg

Friday

Micah 6:1-8

6“With what shall I come before the Lord?”

In the student union every Friday during my senior year in college, the students from the botany department sold flowers from their greenhouse. This was significant because I attended school in Minnesota where the snows lasted from Thanksgiving to April. For the price of a soda I could get one sweetheart rose to take to my girlfriend. I enjoyed giving the gift; it was sincere, not mercenary. But we all understand that arriving with a gift, however small, makes the other more favorably inclined to you.

And so the prophet asks: “With what shall I come before the Lord?” What gift will make God favorably inclined to us? What gift will generate a smile as you stand knocking at the door?

Even people who are not religious will cry out to God in times of great distress. Promises get made. We offer ourselves to save our children. I have heard the prayers that promise to go back to church or to make some sacrifice. I understand. It is an almost instinctual cry, as if God could be bought by some favor.

So the prophet poses our question: “With what shall I come before the Lord?” What will make God inclined to hear my prayer? To grant my request? But it doesn’t work that way. God isn’t interested in purchasing our trust and fidelity as if we were mercenaries. Jesus said that God sends rain on the just and the unjust.” The mercies of God are open to all.

Standing with a rose at the door of my girlfriend’s place wasn’t an attempt to barter for favor. It was a gift to please, a gift that shows she matters to me, a gift spontaneously given because I want her to be happy. And what is the gift that pleases God? Is it our church attendance? Is it our donations? Is it our volunteering? The answer, consistently, throughout scripture is that it is not our sacrifices.

Shall I come before him with burnt offerings,
with calves a year old?
7Will the Lord be pleased with thousands of rams,
with ten thousands of rivers of oil?
Shall I give my firstborn for my transgression,
the fruit of my body for the sin of my soul?”

No, the answer is always about lives of compassion and faithfulness to the human community. We see it in our psalm this Sunday. And we hear it from the prophet:

8He has told you, O mortal, what is good;
and what does the Lord require of you
but to do justice, and to love kindness,
and to walk humbly with your God?

Justice and mercy will not make God concede to our prayers, but it does make the heart of the universe smile.

Image: https://commons.wikimedia.org/wiki/File%3AOffering_to_the_Ganges%2C_Varanasi.jpg By J Duval ([1]  Uploaded by Ekabhishek) [CC BY 2.0 (http://creativecommons.org/licenses/by/2.0)%5D, via Wikimedia Commons

What does the LORD require?

File:Volunteers of America Soup Kitchen in Washington, D.C..gif

Watching for the Morning of January 29, 2017

The Fourth Sunday after Epiphany

Sunday takes us to the Sermon on the Mount and the familiar words of the Beatitudes: “Blessed are the poor in spirit…Blessed are the meek…Blessed are the merciful.” They are great and powerful declarations about what is honored in God’s sight.

We sometimes miss the meaning of these potent declarations. They sound gentle and kind to us – at least until we get to the one about persecutions – but these are thunderclaps, imperial proclamations reversing the values of all the kingdoms that have come before.

Words like ‘meek’ and ‘blessed’ convey something different in a modern western society than in the ancient Mediterranean. Jesus is not talking about those who are fortunate in life, but those who are honored in God’s sight. Honor belongs to those at the bottom of the heap, not those who have climbed to the top. Honor belongs to those who embody God’s mercy and faithfulness, not those who lead the parade. Those working in the soup kitchens of the District of Columbia this last week are the nobility of God’s kingdom, not those ushered about in limousines.

So Sunday we listen as the prophet Micah utters those famous words: “He has told you, O mortal, what is good; what does the LORD require of you but to do justice, and to love kindness, and to walk humbly with your God?” And the psalmist will sing that those who are welcome in God’s presence are not the ritually clean but those who live faithfully towards their fellow human beings. And Paul sets out his opening gambit in the first letter to the Corinthians talking about the folly of “the wisdom of the world” versus the wisdom of the folly of God.

And then we will hear the beatitudes. They are not the “be-happy-attitudes”; they are the broad sweeping scythe that cuts down all that is exalted in the empires of this world and raises up those of generous heart and kind spirit, who weep at the walls and weapons we build, who hunger for a world of mercy and peace. Their prayers will be answered. Their prayers are being answered, even now, as Jesus speaks.

The Prayer for January 29, 2017

Lord of Life,
by your word and deed you overturn the values of our world,
declaring honorable what is often despised:
the meek, the merciful, the pure in heart, the peacemakers.
Help us to hear your Word,
and in hearing to trust,
and in trusting to live as you call us to live;
through your son, Jesus Christ our Lord.

The Texts for January 29, 2017

First Reading: Micah 6:1-8
“He has told you, O mortal, what is good; and what does the LORD require of you but to do justice, and to love kindness, and to walk humbly with your God?” – Through the prophet, God brings charges against his people, summoning the surrounding hills to hear God’s case and render judgment. God has done great things for this people and asked for justice and mercy, but the people have been faithless.

Psalmody: Psalm 15
“O Lord, who may abide in your tent? Who may dwell on your holy hill?” – The poet describes the one who is worthy to enter the temple precinct in terms of faithfulness to others rather than ritual purity. Where we expect to her about ‘clean hands’, we hear instead about justice and mercy.

Second Reading: 1 Corinthians 1:18-31
“Has not God made foolish the wisdom of the world?” –
The values of ‘the world’, the things honored and treasured by a humanity that has lost its harmony with God, are shown to be foolish and empty by God’s revelation of himself in Christ crucified.

Gospel: Matthew 5:1-12
“Blessed are the poor in spirit, for theirs is the kingdom of heaven.” – The beatitudes begin Jesus’ Sermon on the Mount, the first of five blocks of Jesus’ teaching in Matthew’s Gospel. Jesus speaks of what is honorable in God’s sight and declares God’s favor.

The comments from this and previous years on this Sunday of the church year can be found under the list of Sundays or by clicking here.

Image: https://commons.wikimedia.org/wiki/File%3AVolunteers_of_America_Soup_Kitchen_in_Washington%2C_D.C..gif By Franklin D. Roosevelt Presidential Library and Museum [Public domain], via Wikimedia Commons

A holy revolution

File:US Marshals with Young Ruby Bridges on School Steps.jpg

Ruby Bridges being escorted by U. S. Marshals to and from school.

Watching for the Morning of July 17, 2016

Year C

The Ninth Sunday after Pentecost:
Proper 11 / Lectionary 16

Sunday we have before us the story of Mary and Martha – Martha, the older sister, hosting Jesus, working to prepare the meal, and Mary sitting at Jesus’ feet, listening to the teacher.

It’s hard for us to appreciate the drama of this narrative. The family dynamics are too familiar: one overachieving, hyper-responsible sibling and one willing to go along for the ride. And so we hear a tale of family tension in which Jesus tries to calm Martha down. “Take a deep breath, Martha. The dinner doesn’t have to be perfect. Come enjoy the company.” Only it’s not that. It’s something far more profound. Imagine this is taking place in Pakistan where Malala Yousafzai – while riding a school bus – is shot by the Taliban for saying that girls should be able to go to school.

Sitting at Jesus’ feet means placing herself in the role of a disciple, a student. There is a reason we imagine the Jesus traveling the countryside with twelve men. They were acting in the public sphere. Women ruled in the private sphere, in the home, behind the walls, beneath a veil. But Mary has taken a seat.

She is Ruby Bridges with Barbara Henry, the only teacher at William Frantz Elementary School in Louisiana willing to teach a black child. She is James Meredith enrolling at the University of Mississippi. She is Ernest Green, Elizabeth Eckford, Jefferson Thomas, Terrence Roberts, Carlotta Walls LaNier, Minnijean Brown, Gloria Ray Karlmark, Thelma Mothershed, and Melba Pattillo Beals walking into Central High School in Little Rock, Arkansas.

She doesn’t know her place. Tell her, Jesus. Tell her to go back to her place.

But Jesus tells her she has chosen the good thing.

What is happening in Jesus is the dawning of God’s kingdom, the profound transformation of human existence. As we read in Colossians last week, He has rescued us from the power of darkness and transferred us into the kingdom of his beloved Son.

The age to come is invading this old age, breaking down the walls, tearing down the barriers, transforming relationships, healing wounds, reconciling all people, recreating the world.

The world about us continues to shoot and kill and rant and rave. The world continues to drop barrel bombs and plunder the poor. But the form of this world is passing away. A new kingdom is coming. A new reign. A new reality. A new creation.

And we are its first fruits.

And we are its witnesses.

And we are its students. All of us.

As many of you as were baptized into Christ have clothed yourselves with Christ. There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus.

And so we listen this Sunday to the story of Mary and Martha. And we hear Colossians exult in the work of Christ. And we sing the psalm that asks who is worthy to enter the temple – and then talks not about purity but justice and compassion. And behind it all is the promise to Abraham and Sarah of a son – a promise beyond all hope – a promise that makes Sarah laugh – but a promise that is fulfilled nevertheless.

We are witnesses. We are guests at the banquet. We are participants into the new creation. We are sitting at the feet of Jesus.

The Prayer for July 17, 2016

Gracious God,
with courage and boldness
Mary dared to sit at Jesus’ feet as a disciple
and he defended her choice.
Give us hearts that yearn to hear your word
and, amid all the distractions of life,
help us see what is needful
and follow in your paths;
through your Son, Jesus Christ our Lord.

The Texts for July 17, 2016

First Reading: Genesis 18:1-15 (appointed: 1-10a)
“The Lord appeared to Abraham by the oaks of Mamre, as he sat at the entrance of his tent in the heat of the day.”
– At the Oaks of Mamre, Abraham and Sarah host three visitors, and God announces that the time for the fulfillment of the promise of a son is at hand.

Psalmody: Psalm 15
“O Lord, who may abide in your tent? Who may dwell on your holy hill?” – The poet speaks of the qualities required of those who enter the sacred precincts to offer their sacrifices.

Second Reading: Colossians 1:15-28
“He is the image of the invisible God, the firstborn of all creation.” – The opening section of the letter continues, acclaiming Christ as the source and goal of all things

Gospel: Luke 10:38-42
“Lord, do you not care that my sister has left me to do all the work by myself?”
– Invited to dine at the home of Martha, Jesus defends her sister Mary’s decision to sit at his feet as a disciple.

 

Image: https://commons.wikimedia.org/wiki/File%3AUS_Marshals_with_Young_Ruby_Bridges_on_School_Steps.jpg By Uncredited DOJ photographer (Via [1]) [Public domain], via Wikimedia Commons

What comes from within

Watching for the Morning of August 30, 2015

Year B

The Fourteenth Sunday after Pentecost:
Proper 17 / Lectionary 22

File:Yemenite boy washing hands, December 5, 1949.jpgThe voice of Moses in the reading from Deuteronomy on Sunday will call us to “give heed to the statutes and ordinances that I am teaching you to observe.” But Deuteronomy calls us to more than an outward observance; it calls us into the spirit of God’s instructions and commands. It celebrates the wisdom and justice of God’s law. And it understands that the life of the community depends on observing this law, of living within God’s will for justice and mercy.

The psalmist joins that song, describing those who are welcome in God’s holy house not in terms of ritual purity, but in language of fidelity to neighbor: those who speak truth, do justice, and show mercy to the poor.

James, too, sings of the life lived in accordance with God’s word: “Religion that is pure and undefiled before God, the Father, is this: to care for orphans and widows in their distress, and to keep oneself unstained by the world.”

It is so easy for religion to slide into a narrow legalism, by which we are able to imagine ourselves faithful without ever actually living by the Spirit of God: the spirit of compassion, generosity, kindness, justice, truth, courage. Jesus is attacked because some of his followers haven’t observed the ritual washing of hands before eating. This is not a real hand washing related to concerns about germs, but a ritual pouring of water over the hands with an accompanying prayer. It is like someone eating without saying grace. Is the ritual blessing of a meal a measure of the true Christian or are we summoned to live within the spirit of thanksgiving that receives all things as gift from God? Outward forms have their importance in teaching and sustaining the inner life – but the point is the inner life. And by inner life it is important that we recognize we are speaking not only of the individual, but of the spirit that abides in the community. One generous person is good. A community of generosity is the intent of God.

The question what is truly means to be “clean” – to be acceptable before God, to be worthy to enter God’s presence – is deeply important. And Jesus will not let us narrow the definition to ritual practice. He insists that we recognize the will of God for a community that honors God in all things – from the food we eat to the food we share from hearts that are at least seeking to be loving and true.

The Prayer August 30, 2015

Father of lights,
with whom there is no variation or shadow of change:
be our lamp in the darkness
and our eternal rock,
that we may worship you rightly
with lives of compassion and truth;
through your Son, Jesus Christ our Lord.

The Texts for August 30, 2015

First Reading: Deuteronomy 4:1-2, 6-9
“What other great nation has statutes and ordinances as just as this entire law that I am setting before you today?” – Deuteronomy is presented as a sermon of Moses to the people of Israel at the end of the forty years in the wilderness in which the community is urged to observe God’s wise and just laws.

Psalmody: Psalm 15
“O Lord, who may abide in your tent? Who may dwell on your holy hill?”
– The poet asks who is worthy to enter the holy precinct of the temple – and answers it not in terms of ritual purity, but the just and faithful treatment of others.

Second Reading: James 1:17-27
“Be doers of the word, and not merely hearers who deceive themselves.”
– The author reminds the community that God calls for our inner and outward lives to be aligned and in harmony with the message we have hear from God.

Gospel: Mark 7:1-8, 14-15, 21-23
“There is nothing outside a person that by going in can defile, but the things that come out are what defile.” – The religious leaders challenge Jesus because some of his followers didn’t observe the ritual washing before eating. It prompts his teaching on purity – not as on outward observance, but the words and deeds that flow from the heart.

 

Image: https://en.wikipedia.org/wiki/File:Yemenite_boy_washing_hands,_December_5,_1949.jpg

Dirt, dirty, clean, holy

Thursday

Psalm 15

Tetrapylon, Palmyra in Syria

1 O Lord, who may abide in your tent?
Who may dwell on your holy hill?

It’s an uncomfortable question.  We want to move quickly to the grace of God, the welcoming embrace, the overflowing forgiveness.  We don’t want to ask who is worthy to dwell in God’s presence.

The question of cultic purity was an important one in the ancient world.  There was a vivid sense of the sacred around each shrine.  To bring what was profane into the presence of the holy was a dangerous act, offending the god of that place.  It invited wrath just as an offense against a king invited wrath.

There is behavior appropriate to a football game that isn’t appropriate in court.  To speak out of turn in a legal proceeding, to violate the norms of the court, can land you in jail for contempt.  We make these distinctions all the time.  We raise our hands at school but such behavior would be out of place – or intentionally offensive – if it happened at the dinner table.  When I was a child, I had to wear a coat and tie to church; we had to wear our best in God’s presence.  Saturday night required a bath because you couldn’t go to church unclean.  These are only vague hints of the demands of an ancient shrine.  Paul was almost murdered by a mob of worshipers because of a rumor that he had desecrated the temple by bringing a Gentile into the inner court – and saved only because they had to drag him out of the courtyard before killing him lest his blood desecrate the temple and, as the mob was dragging him out, soldiers stepped in to arrest him.  Purity was exceedingly important.

Many cultures leave their shoes at the door to keep the outer impure world from desecrating the inner realm of the home.  It’s not just about keeping literal dirt outdoors.  The whole concept of ‘dirt’ is symbolic of something out of its proper place.  Dirt in the field isn’t dirt; it’s soil.  It only becomes dirt if you try to bring it into the kitchen where it doesn’t belong.  There is a boundary at the threshold of the house.  Just so, there is a boundary at the threshold of the shrine – a boundary between the heavens and the earth, between the realm of the gods and the world of the common, between the sacred and the profane.  You cannot bring what is unclean into the realm of the holy.

So who can enter into God’s sacred shrine?  Who can enter into the presence of the holy?  There are extensive descriptions regarding purity in the Torah, and the rituals to restore it.  But in answering this question of who may come onto God’s holy hill, our poet does not speak about abstaining from sex, ritual washings, or avoiding contact with blood and what is dead.  The true measure of purity is our treatment of others: refusing to take advantage of a person’s need by charging interest; refusing to speak ill of another; speaking the truth; keeping one’s oath even to your own detriment.  Those who are welcome in God’s holy city are those who do justice and mercy, who live on earth the justice and mercy that is the mark of heaven.

God is a God of grace.  There is welcome for the sinner.  He has made us worthy by wrapping us in Christ.  Yet the true measure of holiness remains: not personal purity but the care of our neighbor.

Blessed

Watching for the morning of February 2

Year A

The Fourth Sunday after Epiphany

File:Domus Galilaeae Hebrew Sermon on the Mount.jpg

By Itai (Own work) [Public domain], via Wikimedia Commons

This Sunday we hear Jesus speak.  We have heard Matthew tell us of Jesus’ honored lineage.  We have heard the witness of scripture to this child of Bethlehem and seen wise men from the East kneel before him.  Angels have appeared to protect him from Herod’s murderous envy and to return him to the land of Israel.  The Voice of God has testified of him at his baptism in the Jordan and he has withstood all the challenges of the evil one in the wilderness.  Then, last Sunday, we saw him arise and summon us to follow him, to join his movement to right the world, and heard him declare the reign of God is dawning.  Now we hear him speak.

His voice echoes with the sounds of the prophets like Micah describing the faithfulness and mercy God desires from us.  His voice echoes with the sound of the psalmist describing the character of true righteousness.  His message begins with the sweet notes of the Beatitudes: it is the poor, the grieving, the merciful, the peacemakers who are honored in God’s sight.  These are the one who reflect the character of God’s kingdom.  These are the ones who live the way of God.  And these are the ones who shall receive the promised inheritance of a world transformed by the Spirit of God.

The Prayer for February 2, 2014

Lord of Life,
by your word and deed you overturn the values of our world,
declaring honorable what is often despised:
the meek, the merciful, the pure in heart, the peacemakers.
Help us to hear your Word,
and in hearing to trust,
and in trusting to live as you call us to live.

The Texts for February 2, 2014

First Reading: Micah 6:1-8
8He has told you, O mortal, what is good; and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God?” – Through the prophet God brings charges against his people, summoning the surrounding hills to hear God’s case and render judgment.  God has done great things for this people and asked for justice and mercy, but the people have been faithless.

Psalmody: Psalm 15
“O Lord, who may abide in your tent? Who may dwell on your holy hill?” – The poet describes the one who is worthy to enter the temple precinct in terms of faithfulness to others rather than ritual purity.  Where we expect to her about ‘clean hands’, we hear instead about justice and mercy.

Second Reading: 1 Corinthians 1:18-31
“Has not God made foolish the wisdom of the world?” –
The values of ‘the world’, the things honored and treasured by a humanity that has lost its harmony with God, are shown to be foolish and empty by God’s revelation of himself in Christ crucified.

Gospel: Matthew 5:1-12
“Blessed are the poor in spirit, for theirs is the kingdom of heaven.” – The beatitudes begin Jesus’ Sermon on the Mount, Jesus’ first of five blocks of teaching in Matthew’s Gospel.  Jesus declares what is honorable in God’s sight and promises God’s favor.