Acts 1:6-14 Ps 68 1 Peter 4:12-14; 5:6-11 John 17:1-11
It is vacation season, and no family car trip is complete without the question: "How much longer until we are there?" The question is an expression of frustration (sitting trapped in a car) and excited anticipation of coming events. In Acts, we hear the apostles ask the same question about the Kingdom, "Are we there yet?"
There is much theological debate about the Kingdom of God. One school of thought is that it is already here among us. Right here, right now, Jesus reigns. As a result, the tendency is to blame every problem on doubt or sin. Those who believe and are aligned with God can be living abundantly every day. At the other end of the spectrum are those who, like the Jews, are awaiting Messiah. The world is still a mess and Jesus' ministry was a temporary interruption--more like a commercial for coming attractions than the beginning of anything new. Miracles, signs and wonders are in the future. The main focus is "getting saved" and "enduring." There is truth in both of these so I think the Kingdom is a paradoxical already/not yet.
John 17 expresses the tension. Listen to Jesus' words: "Father...you have given [the Son] authority over all people, to give eternal life to all whom you have given Him....I glorified you on earth by finishing the work you gave me to do." Hear how the 'past tense' and 'already accomplished' echoes in these words. Yet, Jesus goes on to say, "and now I am no longer in the world, but they are in the world, and I am coming to you. Holy Father, protect them in your name that you have given me, so that they may be one as we are one." The work is done, but the need for protection continues, because Jesus is no longer with us.
This absence of Jesus is also found in Acts, where the angel says, "This Jesus, who has been taken up from you into heaven, will come in the same way you saw Him go. Jesus has left the world and is absent, but He will come back again. And, as Jesus made very clear, "it is not for you to know the time that the Father has set by His own authority." So what happens in the mean time? Peter, one of the twelve who watched Jesus taken up to the Father, has remarkable tings to say in his letter:
Do not he surprised at the fiery ordeal that is taking place among you to test you...you are sharing Christ's sufferings...Discipline yourselves and keep alert. The devil is a prowling lion who seeks to devour you. Fight back, steadfast in faith. Christians everywhere suffer the same, but the suffering is only for a little while.
The Christian life is a call to fearless trust, unworried love, steadfast hope--and courageous imitation of Jesus. You have a promise: it will be a battle, spiritual warfare entails 'fighting back.' St. Peter says, "Do not be shocked" that it is an ordeal, this is how the time before Jesus' return must be. The world is still partially under sin and death, Satan, the world's prince, is still around. Let us not despair, the victory is already won, but the Kingdom is still (in the process of) coming. We are sent, by Jesus, (paradoxically) as warriors to do the Kingdom peacemaking as we await the King's return. Satan, meanwhile, is still hungry...
When you think that things are not as they should be, you are correct. The spiritual war is all around us and within. Fear not, trust Him for the victory. All will be well. However, stay sharp, stay active. You are a warrior for God. And until His return, it will be a fiery ordeal!
Sunday, May 28, 2017
Friday, May 19, 2017
Whose Life is it Anyway?
In Morning Prayer the readings from Roman 14 reminded me of the question: whose life is it, anyway? There was a movie with that title, when I was in High School, about a man who was injured in a wreck and wanted to kill himself. It was a film about euthanasia. Like many movies of my adolescence, it provided a sympathetic treatment of non-traditional beliefs and desires.
The question is rhetorical, in that the implied answer is obvious. Whose life is it...... Mine (of course). Freedom of choice means I can choose for myself, including the choice to die on my own terms. I think for many in our culture this is reflexively seen as true and good. Autonomy is a treasured value.
Paul writes, "We do not live to ourselves, and we do not die to ourselves. If we live, we live to the Lord, and if we die, we die to the Lord; so then, whether we live or whether we die, we are the Lord's." (Romans 14:7-8, NRSV)
I consider this to be the Kingdom of God answer to the question, while the other is "the Eden Option." In other words, the serpent asks Eve (and by extension Adam) "whose life is it anyway?" The correct answer is "the Giver of Life," it is God who made me and owns my life. The (sinful) human desire is to say, "Mine."
Autonomy is wonderful, but in reality it is only part of the story. The "Objective Reality" is that we are dependent creatures. (note, the word creature implies a Creator) We at not self-generating and we are not rulers of anything (including ourselves, I believe). Paul is not arguing his point here, he assumes it is obvious and it is part of a larger argument about tolerating different views of the Jewish dietary practices.
Each of us must answer the question, "Whose life is it anyway?" The answer is fundamental to our life.
Tuesday, May 16, 2017
Reframing the Sacred Stories
There was a Morning Prayer discussion today, generated by our reading from the Wisdom of Solomon chapter 10. (it is in the Roman Catholic and Greek Orthodox Bibles, but in the apocrypha of Protestants) Wisdom is an active character, a manifestation of the Divine, in this long Jewish book attributed to Solomon. For Christians, the presence of this type thought in Jewish writings is supportive of the theological/philosophical assumptions for the incarnation and the Trinity. What the author does is provide a summary of the Ancient Holy Stories, but inserts Wisdom as an active character in the overview. Wisdom 9:18 which introduces the reading today says that Wisdom sets the paths right, teaches people what pleases God and we are saved by Wisdom. That reframe will now be applied.
Chapter ten does not give the names of the person referenced ("the first formed father" for Adam, "an unrighteous man" is Cain, "the righteous man" is Noah, etc.) and if one was not well versed in the sacred stories the entire chapter would be a riddle and a puzzle. However, my reflection is drawn to the idea of 'reframing' the stories.
I was introduced to the concept of reframe as a therapist. Our perceptions are influenced by the frame of reference, literally (e.g., the same painting surrounded by frames of different colors) or figuratively. To reframe is to look at the same event from a different context. For example, if someone was mean or afraid. A theological reframe is looking at an event and asking different questions. For example, "what can I learn from this?" or "how does God see this?"
By taking the events of salvation history and indicating how Wisdom was present guiding events, the author is engaged in the ongoing practice of each generation--a new slant on an old story. Revelation, as I understand more and more, means to "pull back the veil" (the Greek word apocalypse). When the veil comes back we get only a glimpse. There remains so much more that is yet to be revealed. (Wisdom in this book plays a similar role to the Holy Spirit in other writings.) The reframing is all part of the interpretative process. Even in the New Testament this takes place. For example, 1 Corinthian 10:4 refers to the rock which accompanied Israel in their desert journey (found in Jewish Tradition based on Bible) and Paul declares that the rock is Jesus Christ.
However tightly or loosely one approaches the divine authority of Scripture it cannot be doubted that how one reads it and the process for understanding it require various literary tools. It is helpful for me to see how "the Bible reads the Bible." The reading of Scripture is enhanced by the insights of the ancient readers and writers. The more we listen to them and pay heed, the more we benefit in our own journey of faith.
Chapter ten does not give the names of the person referenced ("the first formed father" for Adam, "an unrighteous man" is Cain, "the righteous man" is Noah, etc.) and if one was not well versed in the sacred stories the entire chapter would be a riddle and a puzzle. However, my reflection is drawn to the idea of 'reframing' the stories.
I was introduced to the concept of reframe as a therapist. Our perceptions are influenced by the frame of reference, literally (e.g., the same painting surrounded by frames of different colors) or figuratively. To reframe is to look at the same event from a different context. For example, if someone was mean or afraid. A theological reframe is looking at an event and asking different questions. For example, "what can I learn from this?" or "how does God see this?"
By taking the events of salvation history and indicating how Wisdom was present guiding events, the author is engaged in the ongoing practice of each generation--a new slant on an old story. Revelation, as I understand more and more, means to "pull back the veil" (the Greek word apocalypse). When the veil comes back we get only a glimpse. There remains so much more that is yet to be revealed. (Wisdom in this book plays a similar role to the Holy Spirit in other writings.) The reframing is all part of the interpretative process. Even in the New Testament this takes place. For example, 1 Corinthian 10:4 refers to the rock which accompanied Israel in their desert journey (found in Jewish Tradition based on Bible) and Paul declares that the rock is Jesus Christ.
However tightly or loosely one approaches the divine authority of Scripture it cannot be doubted that how one reads it and the process for understanding it require various literary tools. It is helpful for me to see how "the Bible reads the Bible." The reading of Scripture is enhanced by the insights of the ancient readers and writers. The more we listen to them and pay heed, the more we benefit in our own journey of faith.
Monday, May 15, 2017
More Trust
Following on yesterday's homily, I was especially open at Morning Prayer to hear these words:
psalm 56
3 Whenever I am afraid, *
I will put my trust in you.
4 In God, whose word I praise,
in God I trust and will not be afraid, *
for what can flesh do to me?
........
8 You have noted my lamentation;
put my tears into your bottle; *
are they not recorded in your book?
9 Whenever I call upon you, my enemies will be put to flight; *
this I know, for God is on my side.
10 In God the LORD, whose word I praise,
in God I trust and will not be afraid, *
for what can mortals do to me?
and the Monday Canticle
Isaiah 12:2-6
Surely, it is God who saves me;*
I will trust in him and not be afraid.
For the Lord is my stronghold and my sure defense,*
and he will be my Savior.
Save in Hebrew is yeshuah--Jesus in Hebrew. Knowing it is His name in the text has made the word even more powerful to me. The circle of fear and insecurity, trust and assurance is present both in psalm and canticle. This is a central component of Jewish Revelation and, by extension in Christ, the Gospel.
Theologically, there is much to be said here, but in simplest terms isn't it fair to say that the revelation of God's mercy and kindness is a call to trust? We all struggle with the role we play in this human divine dialogue. Is faith passive or active? Is human effort ruled out as an obstacle to God's activity or is it called forth as a response to grace? And Jesus (yeshuah), might be hidden (behind the veil) in the process of God's hand at work in the world.
As I strive to fear less, trust more, love more, I have solace in knowing that the Invisible One is trustworthy and that God's intent is to save all who trust in Him.
psalm 56
3 Whenever I am afraid, *
I will put my trust in you.
4 In God, whose word I praise,
in God I trust and will not be afraid, *
for what can flesh do to me?
........
8 You have noted my lamentation;
put my tears into your bottle; *
are they not recorded in your book?
9 Whenever I call upon you, my enemies will be put to flight; *
this I know, for God is on my side.
10 In God the LORD, whose word I praise,
in God I trust and will not be afraid, *
for what can mortals do to me?
and the Monday Canticle
Isaiah 12:2-6
Surely, it is God who saves me;*
I will trust in him and not be afraid.
For the Lord is my stronghold and my sure defense,*
and he will be my Savior.
Save in Hebrew is yeshuah--Jesus in Hebrew. Knowing it is His name in the text has made the word even more powerful to me. The circle of fear and insecurity, trust and assurance is present both in psalm and canticle. This is a central component of Jewish Revelation and, by extension in Christ, the Gospel.
Theologically, there is much to be said here, but in simplest terms isn't it fair to say that the revelation of God's mercy and kindness is a call to trust? We all struggle with the role we play in this human divine dialogue. Is faith passive or active? Is human effort ruled out as an obstacle to God's activity or is it called forth as a response to grace? And Jesus (yeshuah), might be hidden (behind the veil) in the process of God's hand at work in the world.
As I strive to fear less, trust more, love more, I have solace in knowing that the Invisible One is trustworthy and that God's intent is to save all who trust in Him.
Sunday, May 14, 2017
Do Not Fret: Easter 5
Lectionary: Acts 7:55-60 1 Peter2:2-10 John 14:1-14 Psalm 21:1-5, 15-16
The deacon Stephen delivered a bold, prophetic overview of salvation history, culminating in a condemnation of the unbelief of the Jewish leadership judging him. They had to decide if they would repent or reject. They chose, like a lynch mob, to silence Stephen, permanently, as they stoned him to death.
Stephen, however, was not silenced, and his words have lived on two thousand years. No one remembers the names of those who killed him, while he serves as the paradigm of Christian martyrdom. Luke purposely uses language to show Stephen dies as the Lord Jesus did. This is in keeping with the idea that the church, filled with the Holy Spirit, is the body of Christ on earth and continues His ministry. Stoning was a particularly gruesome form of execution, ponder it for a moment. However, it is fair to say that Stephen's heavenly vision overshadows his death:
"Look, I see the shekinah glory of God!
Look, I see Jesus standing with God's power!
Look, I see my killers in need of mercy, forgive them Lord."
What if the veil were pulled back and we could see God in His glory with Jesus standing there, looking at us, right now? If you could literally see God, would it change you? Most of us say, "Yes!" If I could only see...but, isn't that what faith is, or should be?
Christian faith is living each day as if we could see the glory of God with Jesus standing at the right hand of the Power. We declare that the Divine glory shines brighter than the darkness of our daily struggles. We may not see with our eyes as Stephen, but, by the Holy Spirit's power, we can believe in our heart as intensely as he. Believing, we can also boldly proclaim the story.
The Gospel is a popular choice for many funerals. Jesus assures us: "Do not let your hearts be trouble. Trust God. Trust Me." The day after I wrote this sermon I received a birthday present which reads: Trust in the Lord, I think it confirms my message today!
The Gospel is a popular choice for many funerals. Jesus assures us: "Do not let your hearts be trouble. Trust God. Trust Me." The day after I wrote this sermon I received a birthday present which reads: Trust in the Lord, I think it confirms my message today!
On Ash Wednesday I said reject fear and doubt and embrace love and trust. I have tried, with God's help, to do that, too, because I'm a skilled worrier. You may be, too. We can envision problems and generate terrifying lists of "what if's?" To make it worse, we are bombarded with threats and told to worry. Meanwhile, Jesus is gone and sometimes we feel alone and helpless.
But hear Jesus. He is truly gone, but He tells us that He is gone to prepare a place for us. "Don't worry," He says, "you will be with Me and you will feel the Father's love forever."
A few weeks ago I put a prayer of St. Teresa of Avila on my blog coupled with Bible verses. It is worth reading and remembering. Basically, what she says is based on God's promises of love and faithfulness. Here is my paraphrase:
Do not worry or fear. Everything is passing, so be at peace. Problems won't last, but God is forever. Courage and strength are required--be steadfast! Patient endurance is the character of faith and the Father provides. God is enough. If you live in the Holy Three, you need nothing else. Shalom! peace! No worry. No fear. Jesus is loves you more than you know, so trust Him.
Friday, April 28, 2017
Theosis, holy fire and living water
Follow-up on the "theosis" teaching in dialogue with today's readings from the Daily Office.
1 John 3:2
Beloved, we are God's children now; what we will be has not yet been revealed. What we do know is this; when He is revealed , we will be like Him, for we will see Him as He is.
In many of the Ancient Church Fathers, especially the Eastern Orthodox, the idea that we 'become divine' (theosis) is the primary expression of salvation. It is not about "going to heaven," it is about becoming "one with God" and participating in His divine life. Several times I have read that the vision of God makes us one with God, something which I found difficult to grasp. Today, reading 1 John, I find the source of this teaching: "we will be like Him for we will see Him as He is."
To be "a child of God" is to share in Jesus' Divine Sonship. We become by God's grace and mercy what Jesus is by nature. This is already true, we have become His children, but it is in process, it is not fully manifested yet. We are like caterpillars; the butterfly glory lies within us, but now we live the caterpillar life until we are wrapped in the cocoon of death. Afterward we will emerge glorious and transformed! When Jesus is revealed and we see Him, we become Him. Perhaps, seeing, which often means to know and understand, is a metaphor? Maybe seeing is participatory because of what we see---divinity, and that unlike seeing created reality, seeing the uncreated Creator has an intrinsic power to transform? I do not know, but I do know that there is power in God which we have not yet encountered or experienced.
Luke 3:16
"I baptize with water... He [Jesus] will baptize you with fire and the Holy Spirit." (John the Baptist)
Ceremonial washing plays a role in many religious traditions. Water is a natural symbol and evokes deep realities: the water of the womb, the water of seas and oceans from which life first emerged, water sustains life for vegetation and animals, and water cleanses. It is easy to see how baptism (this is actually a Greek word which means to dip, to soak, to immerse, to bathe or wash) came into being as a sacrament (visible sign of a unseen spiritual reality). John offered a ceremonial washing to repentant sinners--it was a sign of their desire to be cleansed and made new. Christian baptism is an incorporation into Christ for new life--birth waters--as well as a cleansing from sin and death. Through baptism God makes us His children. The Jesus baptism also includes the Holy Spirit. This is another angle on theosis. The Divine Spirit in Jesus--the actual life breath of God--is given to us as a gift. We are made one with God because we share the same spirit, the same life energy! [In the Fourth Gospel Jesus compares the Holy Spirit to a fountain of water bubbling up within us (and hopefully pouring out of us to bring life to others in His Name).]
But Jesus baptism is also fire. Paradox is the fruit of mystery. The unexplainable is best expressed in opposites which encompass reality in a way that is beyond our grasp. Fire and Water cannot mix together, water drowns fire or fire turns water to steam. One or the other must triumph. In the spiritual sphere, however, the two are metaphorically co-existent (like divinity and humanity). The holy fire of Jesus purifies us, destroys the sin in us, but it also sanctifies and makes us alive. The flame of love, Who is God, engulfs us and we become a living flame ourselves. One Fire, God and us, burning together. In fact, in my favorite description of Hell, the love of God is compared to a burning, consuming fire of love--which torments those who reject Him and gives those who love Him joyful, blissful hearts afire. [Many orthodox thinkers believe hell is ultimately a human 'creation', the result of human sin embracing the demonic and rejecting God. If God's love is an eternal fire, perhaps it makes sense that the love of God is torture for those who do not love Him in return. Eternal love, eternal flames, eternal torment for those who reject theosis and sink deeper and deeper into a God-less human nature slowly transforming into pure darkness, evil, and death in companionship with Satan and his hate filled horde. Eternal flames, eternal love, eternal bliss for those who love Him an become one with Him. The latter is life's purpose and our destiny if we embrace Him.
1 John 3:2
Beloved, we are God's children now; what we will be has not yet been revealed. What we do know is this; when He is revealed , we will be like Him, for we will see Him as He is.
In many of the Ancient Church Fathers, especially the Eastern Orthodox, the idea that we 'become divine' (theosis) is the primary expression of salvation. It is not about "going to heaven," it is about becoming "one with God" and participating in His divine life. Several times I have read that the vision of God makes us one with God, something which I found difficult to grasp. Today, reading 1 John, I find the source of this teaching: "we will be like Him for we will see Him as He is."
To be "a child of God" is to share in Jesus' Divine Sonship. We become by God's grace and mercy what Jesus is by nature. This is already true, we have become His children, but it is in process, it is not fully manifested yet. We are like caterpillars; the butterfly glory lies within us, but now we live the caterpillar life until we are wrapped in the cocoon of death. Afterward we will emerge glorious and transformed! When Jesus is revealed and we see Him, we become Him. Perhaps, seeing, which often means to know and understand, is a metaphor? Maybe seeing is participatory because of what we see---divinity, and that unlike seeing created reality, seeing the uncreated Creator has an intrinsic power to transform? I do not know, but I do know that there is power in God which we have not yet encountered or experienced.
Luke 3:16
"I baptize with water... He [Jesus] will baptize you with fire and the Holy Spirit." (John the Baptist)
Ceremonial washing plays a role in many religious traditions. Water is a natural symbol and evokes deep realities: the water of the womb, the water of seas and oceans from which life first emerged, water sustains life for vegetation and animals, and water cleanses. It is easy to see how baptism (this is actually a Greek word which means to dip, to soak, to immerse, to bathe or wash) came into being as a sacrament (visible sign of a unseen spiritual reality). John offered a ceremonial washing to repentant sinners--it was a sign of their desire to be cleansed and made new. Christian baptism is an incorporation into Christ for new life--birth waters--as well as a cleansing from sin and death. Through baptism God makes us His children. The Jesus baptism also includes the Holy Spirit. This is another angle on theosis. The Divine Spirit in Jesus--the actual life breath of God--is given to us as a gift. We are made one with God because we share the same spirit, the same life energy! [In the Fourth Gospel Jesus compares the Holy Spirit to a fountain of water bubbling up within us (and hopefully pouring out of us to bring life to others in His Name).]
But Jesus baptism is also fire. Paradox is the fruit of mystery. The unexplainable is best expressed in opposites which encompass reality in a way that is beyond our grasp. Fire and Water cannot mix together, water drowns fire or fire turns water to steam. One or the other must triumph. In the spiritual sphere, however, the two are metaphorically co-existent (like divinity and humanity). The holy fire of Jesus purifies us, destroys the sin in us, but it also sanctifies and makes us alive. The flame of love, Who is God, engulfs us and we become a living flame ourselves. One Fire, God and us, burning together. In fact, in my favorite description of Hell, the love of God is compared to a burning, consuming fire of love--which torments those who reject Him and gives those who love Him joyful, blissful hearts afire. [Many orthodox thinkers believe hell is ultimately a human 'creation', the result of human sin embracing the demonic and rejecting God. If God's love is an eternal fire, perhaps it makes sense that the love of God is torture for those who do not love Him in return. Eternal love, eternal flames, eternal torment for those who reject theosis and sink deeper and deeper into a God-less human nature slowly transforming into pure darkness, evil, and death in companionship with Satan and his hate filled horde. Eternal flames, eternal love, eternal bliss for those who love Him an become one with Him. The latter is life's purpose and our destiny if we embrace Him.
Thursday, April 27, 2017
A reminder and an invitation into a hall of mirrors
"Abide"
The word has popped up quite frequently in our daily Office readings the last couple weeks. The reason for that is we have been reading from he Gospel of John and 1 John. The blueletter Bible identifies 33 appearances (in 29 verses) of the word 'abide' in the RSV. Thirteen occur in John's writings. However, it also appears in the Jewish Scriptures.
The word has popped up quite frequently in our daily Office readings the last couple weeks. The reason for that is we have been reading from he Gospel of John and 1 John. The blueletter Bible identifies 33 appearances (in 29 verses) of the word 'abide' in the RSV. Thirteen occur in John's writings. However, it also appears in the Jewish Scriptures.
The first, in Genesis 6:3 "My spirit will not diyn ( Hebrew: to judge, to rule, to strive; Septuagint translation is katameno-abide for a long time) with man forever for he is flesh", when God determines that the human life span will be reduced to 120 years. The next three times abide appears in RSV are three different words in Hebrew. This caused me to pause.
However, in the New Testament things get tricky. The first appearance of abide in the New Testament is John 15:4, the Greek word is 'meno.' However, if you look up the word meno, The blue letter bible reports it occurs 120x. Suddenly, the word is everywhere [Mt 3x, Mk 2x, Lk 6x but Jn 33x]. It's just not translated as abide most of the time. This is why it is important to remember that our Bibles are English translations of Greek and Hebrew. Many times, a point being made in the Greek or Hebrew text is lost on us because we have only an English translation.
A brief reflection on 'abide':
"Where do you stay?" This question was asked of Jesus by the first disciples who followed Him at the baptizer John's urging. The question is to be understood on many levels. "Where do you stay?'' means "Where is your house?" It is a mundane question like "Where do you work?" (the sort of opening for polite conversation) But in the paradoxical Gospel of John, questions are really reflexive. Later, Jesus will make this clear, "Where do I abide?? How about, where do you abide?! Is my word abiding in you? Is my Father's love abiding in you? Will you abide with me? Will you let me abide in you?" In Gospel interchange, we think we are seeking God, so we ask such questions, but it is we who are lost sheep, He is a shepherd. He seeks us. (Jesus says, "you did not choose me, I chose you") We ask the questions because we fail to recognize that we are the object not the subject.
At another level, the question, "where do you abide?" is a question of identity. Jesus abides in the bosom of the Father from eternity and is now incarnate among us. He continues to abide in the Father and the Father abides in Him. To ask, "Where do you abide?" is to invite an answer of identity. Jesus says, "I am" (the divine name from Exodus). I am in God and God is in me.
"Where do you abide, Jesus?" His first answer is "Come and see." It is an adventure response. It is not information for your head, it is experiential; requiring a full engagement of the whole person. "You want to know about me?", Jesus says, "then it will cost you. Only disciples get the answer to that question, through life experience, observation and reflection."
"Where do you abide, Jesus?" His answer, ultimately, "I abide in the heart of the one who trusts and loves me, the one who does what I ask." "Where do you abide, Jesus?" The option, at least in that case, is ours.
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