Friday, May 23, 2008

consider again

Pentecost + 2 – Year A

consider again
a moment of new vision
a flower stopped by
visited and blessed
how beautiful

consider again
a moment before
a flowering
breaking new ground
how beautiful

consider again
a moment before before
a seed
sunk in soil
how beautiful

consider again
a moment yet before
a fruit
full of potential
how beautiful

consider again
an even larger moment
holding all moments
full and empty
how beautiful

consider again
a worry before
this reading
and after
how beautiful

consider again
a field of worry
in which a flower grows
a once and future blessing
how beautiful

Thursday, May 22, 2008

1 Corinthians 4:1-5

Pentecost + 2 – Year A

1 Corinthians 4:1-5

Worry is very much connected with judgment. The greater the sense of impending judgment, the greater the worry. When these are low it allows for saints and sociopaths to operate out of the same criteria. Sometimes it is very difficult to tell the difference between them and sometimes very easy.

One approach to reducing worry comes from the Appreciative Listening presentation we had yesterday at the annual meeting of United Methodist Transitional/Interim Ministry Specialists (TIMS).

If you can visualize organization (personal or communal) as a mystery to be embraced rather than a problem to solve, we can project that solutions to current issues are already present.

Then we can appreciate and value what is best by focusing on life-giving forces, build on affirmations of what is working.

This leads to an envisioning of what might yet be as we amplify what is working.

Dialog regarding what can yet be becomes possible as we learn from what works.

From here we are open to the innovations needed to arrive at what will be. Out of this agreement we find it easier to walk through this process a next time around.

Click here for more information about Appreciative Inquiry.

Even presuming that this approach works well, it won’t be long before a recognition dawns that worry and judgment are very much still alive and well. Appreciative Listening and other helpful tools need some larger sense that we are living into experiences and revelations of G*D’s preemptive mercy. Extravagant forgiveness and assurance of same are the countervailing forces to judgment and worry. How are you doing at identifying and receiving these larger gifts?

Wednesday, May 21, 2008

Psalm 131

Pentecost + 2 – Year A

Psalm 131

With a calmed and quieted soul we are able to hear amazing things. We can hear still small voices. We can hear “Beloved”-ness all around. We can hear no-thing to distract us from hope.

Isn’t that the kind of listening we would appreciate being a part of? May you listen for your own sake and also for the sake of the world and friends and enemies that we might learn to hope together - for there is no hope but social hope.

Tuesday, May 20, 2008

Isaiah 49:8-16

Pentecost + 2 – Year A

Isaiah 49:8-16

G*D says, “In a time of favor I have been present.” This is one of those perception issues. We have times we label favorable and unfavorable and we equate our reception of G*D’s presence with our experience of what finds favor in our sight. In this duality of abundance and scarcity we find ourselves sometimes claiming we are forsaken when G*D is still saying, “I am present with you.”

Listen again to creation: “Sing for joy, O heavens and exalt, O earth; break forth, O mountains, into singing! For G*D is present with comfort and compassion.” All of creation except those made in G*D’s image, male and female and hermaphrodite, seem to be able to experience each moment as a time of presence. We may be too close to G*D to experience ourselves as living and moving and having our being within an expansive gift of compassion and mercy. We keep grasping after some invisible short-cut to being in absolute charge. In our perception that life could be better, we falter in our ability to sing for joy.

It seems we are continually in a state of worry based on a perception that we are being thwarted in what we are entitled to. The ability to perceive that we are forsaken and forgotten, one of the curses of being made in G*D’s image, is exactly what gets in our way of perceiving that we are as present as a scar on G*D’s hand.

What, you say, G*D’s hand can be scarred? Consider your own hand and the scars you have received in offering it. Remember your creation and the scars you have caused on the hands of others, including G*D.

May the time be ripe for us to cast a larger vision beyond our worries, fears, frustrations, losses, and sin. May we experience again compassion, possibility, new growth, and mercy. In such experiences let us join a mighty chorus that hails a new creation.

Monday, May 19, 2008

Matthew 6:24-34

Pentecost +2 – Year A

Matthew 6:24-34

"You cannot serve God and wealth." A recent movie exemplifying this is Redbelt by David Mamet. God here might be defined as personal integrity, but, however you spell it, the issue is one that is contemporary in every culture and economic system.

If you can neither serve G*D (the good I want, I don't; what I don't want, I do) nor wealth (there is always someone more sneaky, more wealthy) we are pushed back to the wisdom of Qoheleth in Ecclesiastes 5:10-20 [The Message:

"The one who loves money is never satisfied with money,
Nor the one who loves wealth with big profits. More smoke.

"The more loot you get, the more looters show up.
And what fun is that—to be robbed in broad daylight?

"Hard and honest work earns a good night's sleep,
Whether supper is beans or steak.
But a rich man's belly gives him insomnia.

"Here's a piece of bad luck I've seen happen:
A man hoards far more wealth than is good for him
And then loses it all in a bad business deal.
He fathered a child but hasn't a cent left to give him.
He arrived naked from the womb of his mother;
He'll leave in the same condition—with nothing.
This is bad luck, for sure—naked he came, naked he went.
So what was the point of working for a salary of smoke?
All for a miserable life spent in the dark?

"After looking at the way things are on this earth, here's what I've decided is the best way to live: Take care of yourself, have a good time, and make the most of whatever job you have for as long as God gives you life. And that's about it. That's the human lot. Yes, we should make the most of what God gives, both the bounty and the capacity to enjoy it, accepting what's given and delighting in the work. It's God's gift! God deals out joy in the present, the now. It's useless to brood over how long we might live."

When you can't move into the future (G*D) or live with the past (accumulated wealth), there isn't much left than the present – so, don't worry, enjoy. This may be what is meant by the difficult task outlined of "striving" for the presence of G*D. In a moment of enjoyment all that is necessary will be found.

Friday, May 16, 2008

Of Brighid and Her Realms

Pentecost +1 – Year A

Of Brighid and Her Realms

Today's witches take many of their Imbolc associations from pagan Ireland. There, Imbolc belonged to the goddess Brighid or Bride (either is pronounced Breed), mother of poetry, smithcraft and healing.

In their Encyclopedia of Celtic Wisdom, Caitlin and John Matthews quote the tenth century Cormac's Glossary: Brighid is "a poetess... the female sage, woman of wisdom, or Brighid the Goddess whom poets venerated because very great and famous for her protecting care." Cormac's Glossary gives Brighid the poetess two sisters, Brighid the smith and Brighid the "female physician"; Brighid thus occurs threefold, called by the Celts the Three Blessed Ladies.

The three Brighids multiply, to three times three: Caitlin and John Matthews call Brighid "a being who has nine separate spiritual appearances and blessings, which are ubiquitously invoked through Celtic lore." Hers are the "nine gifts of the cauldron" mentioned in Amergin's "Song of the Three Cauldrons": poetry, reflection, meditation, lore, research, great knowledge, intelligence, understanding and wisdom. The Christianized St. Bridget had nine priestesses, the "Ingheau Anndagha," or Daughters of the Flame, who lived inside her shrine and tended her fire, whom no man could look upon, according to Kisma K. Stepanich in Faery Wicca, Book One. Brighid is also a midwife and protector, a war-goddess and a teacher of the arts of battle.

Celtic lore makes Brighid the daughter of the Dagda, the Good God, and marries her to Bres of the Fomors, by whom she bears a son Ruadan. But, as Janet and Stewart Farrar write in The Witches' Goddess, "The fact that Dana, though goddess/ancestress of the Tuatha, is sometimes referred to (like Brighid) as the Dagda's daughter; the hints... that the Dagda was originally the son of this primordial goddess, then her husband, then her father; the dynastic marriage between Brighid and Bres - all these reflect a long process of integration of the pantheons of neighboring tribes, or of conquerors and conquered, and also of patriarchalization." Like many goddesses, Brighid probably once birthed the god later called her father. Brighid's name can be derived from the Gaelic "breo-aigit" or "fiery arrow," but the Matthewses prefer a derivation from Sanskrit, "Brahti," or "high one."

The entire Celtic world worshipped Brighid. She was Brigantia in Britain, the patron goddess of the tribe of the Brigantines in northern England and of the Brigindo in eastern France, Stepanich says. The Celts continued to worship her in Christian times as St. Ffaid in Wales, St. Bride in Scotland and St. Bridget or Bride in Ireland. St. Bridget was said to be the midwife and foster mother of Christ, the helper and friend of Mary.

from http://www.widdershins.org/vol2iss7/i9704.htm

Trinity and trinities of trinities abound. No matter where you look there are groups of threes. We even seem to think in trinities of thesis, antithesis, synthesis (perhaps the smallest number in which to do three-D modeling or holographic work).

May you have a full portion of 3x3 gifts –
   poetry
   reflection
   meditation
   lore
   research
   great knowledge
   intelligence
   understanding
   wisdom

 

Thursday, May 15, 2008

2 Corinthians 13:5-14

Pentecost +1 – Year A

2 Corinthians 13:5-14

Here is one of those compare and contrast choices between the tone of the NRSV and The Message.

NRSV: "Do you not realize that Jesus Christ is in you?—unless, indeed, you fail to meet the test! I hope you will find out that we have not failed."

The Message: "You need firsthand evidence, not mere hearsay, that Jesus Christ is in you. Test it out. If you fail the test, do something about it. I hope the test won't show that we have failed."

In both cases the crux of the matter is Jesus Christ in us. From there things get dicier.

A never-ending argument can be had, both internally and externally, about what an appropriate test is that Jesus Christ within is being revealed without. Paul, evidently, has his litmus testing process. I fall back to Karl Rahner and others who find Jesus Christ to be within each person, "anonymous Christians" if you will. Without magic signs of fishes and crosses and ever-changing code language it becomes next to impossible to be certain about intentions and motivations.

Regardless of any given testing process it will be helpful to focus on verse 10 in the voice of The Message: "The authority the Master (Jesus Christ within) gave me is for putting people together, not taking them apart."

This is a difficult task when folks are not willing to be put together, but it is still a hope held out beyond there any longer being hope, that, even beyond an ending place, we will continue to be put together and find unexpected and undeserved blessings abounding.

So, remember again – Jesus Christ within is before baptismal validation as a starting point, is always in a process of creatively putting together, and will not quit even when beyond some arbitrary ending point. Given this remembrance, how would you evaluate the just stated trinity in light of other trinities you have known?