Colossians 2:6-15, (16-19)

Pentecost +9 - Year C

Colossians 2:6-15, (16-19)

"Christ" is a special code word. While not supposed to be compared to philosophy, if Christ does not captivate our philosophical bone and bent, this Christ may not survive the rough and tumble of life or it may become uber-philosophical and codify all contradictions away.

"Christ" as a category is not to be deceitful. The most adamant Christ-followers seem willing to stretch anything in order to accomplish a goal of more baptisms.

"Christ" and human traditions are put in conflict with one another. Hard to know what "fully human" means if human experience is to be so heavily discounted. This justifies cultural missionaries.

"Christ" is exempt from the elemental spirits of creation. Hard to know what "fully divine" means if creation is not to be listened to. This justifies environmental rape.

"Christ" is G*D's excuse to forgive. Remember how unforgiving G*D can be - No Mercy, No Forgiveness. This feels like face-saving. Poor old G*D can't just start forgiving again or showing mercy again - some intermediary step was required by G*D and Jesus fit the bill. Consider that the whole bloody atonement thing is about G*D looking good in G*D's eyes and isn't about Jesus at all. G*D could have said, bring me a hundred more foreskins (1 Samuel 18:12-30 - since G*D has been acting like Saul, G*D might as well use a Saul-like subterfuge) and felt justified in getting back on the steadfast love wagon. Or simply, again, acknowledged not living up to G*D's best, repented behavior, regretted absence, set another sign alongside a heavenly bow, and proceeded - imagine such a one acting on one's own for one's own integrity.
 

Psalm 85

Pentecost +9 - Year C

Psalm 85

In Hosea we hear of G*D running out of mercy.
Here we hear of G*D's anger to generations.

Look around. There is good warrant for those perspectives.

Look around again. What is an antidote to a lack of mercy and an abundance of anger? The Psalmist suggests it is steadfastness. The generalized particular is a steadfastness of love. I suspect that any steadfastness might do and that we might need to model this for G*D.

Here is an extended quote from Wikipedia that synopsizes the conclusion of Leonard Bernstein's Symphony Number 3 - Kaddish that pushes in the direction of Nikos Kazantzakis' Savior's of God and the role children have in waking sleeping parents.

III : Scherzo - Kaddish 3 - Finale. Fugue-Tutti

The scherzo is a fast-tempo dream sequence. God has fallen asleep and the narrator paints a dream. God is no longer in control and the narrator has full power to bring God on this journey through his own imagination. The speaker begins by painting what God has made:

This is Your Kingdom of Heaven, Father,
Just as You planned it.
Every immortal cliché intact.
Lambs frisk. Wheat ripples.
Sunbeams dance. Something is wrong.
The light: flat. The air: sterile.
Do You know what is wrong?
There is nothing to dream.
Nowhere to go. Nothing to know.

The narrator then proceeds to show God that he is in control of this dream.

Now behold my Kingdom of Earth!
Real-life marvels! Genuine wonders!
Dazzling miracles! ...
Look, a Burning Bush
Look, a Fiery Wheel!
A Ram! A Rock! Shall I smite it? There!
It gushes! It gushes! And I did it!
I am creating this dream!
Now will You believe?

A burning bush and gushing rock refer to some of the miracles described in the Old Testament. The narrator next places a rainbow in the sky, in parallel to the story of Noah, when God placed a rainbow in the sky to institute a new covenant with man. In loud triumph and anger, the speaker declares:

Look at it, Father: Believe! Believe!
Look at my rainbow and say after me:
MAGNIFIED ... AND SANCTIFIED ...
BE THE GREAT NAME OF MAN!

After showing God the problems in the world, he helps God believe in the new arrangement. The music builds to an amazing climax, crowned with the entrance of a boy's choir singing the phrase "Magnified and sanctified be His great name, Amen" in Hebrew.

The pace of the music slows down, as the narrator has finished his dream. He wakes God and God then confronts the reality of the image. The narrator, satisfied that God has seen His errors, beams:

Good morning, Father. We can still be immortal,
You and I, bound by our rainbow.
That is our covenant, and to honor it
Is our honor ... not quite the covenant
We bargained for, so long ago.

The narration ends with a commitment from both sides, God and Human, to "Suffer and recreate each other."

Though there is a resolution to the struggle, the music does not end triumphant and grand. Instead, it ends in a final kaddish by the choir and the final chord is dissonant, suggesting that all is still not right and more work must be done.

= = = = = = =

Steadfast love is not easy work. G*D tires of it and retracts mercy and indulges in anger. Yet, it is our birthright and the image of our creation. Great imagination and deep community is needed for those times when steadfast love falters. May steadfast love be shown you when yours stumbles. May your steadfast love support another in their time of drought. As Red Green has been heard to say, "Remember, I'm pulling for ya. We're all in this together!"
 

Hosea 1:1-10

Pentecost +9 - Year C

Hosea 1:1-10

If you were to look at your family, congregation, community, nation, world - to what image would you compare them that would identify a blockage keeping them from where they might be, were that not present? For Hosea it was a distraction of where their eye landed without their even being aware of it. G*D called everything that wasn't focused on G*D, whores. A convenient digital response of all or nothing.

We do have problems with sexuality in general. Some later interpreters of Gomer denied she was promiscuous before or during her marriage with Hosea. The New Interpreter's Dictionary notes, "Augustine argued that she abandoned her life of harlotry before her marriage; Jerome claimed that her marriage to Hosea remade her "chaste." Luther stated that she was a pure woman who only took on the name of "harlot" as a metaphor."

Regarding their daughter, Lo-ruhamah or No-Mercy, The Message reveals this as a reality of G*D, "I've run out of mercy." In G*D's image, we all run out of mercy. What happens then? Can mercy be transferrable - when one runs out of mercy another can re-infuse them with it? Can we be merciful until mercy returns to G*D?

Well, there is a whole story to go, but for now we need to hear Jesus re-telling Hosea's story right after his teaching of prayer. Is the giving of forgiveness directly tied to the reception of such? If G*D holds back mercy, will mercy be learned?

Again, what image would you use to compare the various parts of your life, given that they could be so much more were it not for that particular impediment? Is whoredom or idolatry still the way to talk about the self-imposed limits? What other options are open to you? As we image our response, we are given a glimpse into where our call might be.
 

Luke 11:1-13

Pentecost +9 - Year C

Luke 11:1-13

Hmm, even Jesus didn't "pray" continuously. I still appreciate John Wesley's sermon On Zeal where he ends up saying that if you are praying and there is an act of mercy that needs doing - drop your praying and get on with the mercy.

You might be interested in a Peshita Syriac-Aramaic translation:

O Birther!
Father-Mother of the Cosmos,
     focus your light within us—make it useful.
Create your reign of unity now;
Your one desire acts with ours,
     as in all light, so in all forms.
Grant what we need each day in bread and insight.
Loose the cords of mistakes binding us,
     as we release the strand we hold of others’ guilt.
Don’t let surface things delude us,
     but free us from what holds us back.
From you is born all ruling will,
     the power and the life to do,
     the song that beautifies all;
     from age to age it renews.
Amen.

Like in John Wesley's sermon, Jesus goes from teaching a prayer form to merciful action.

Immediately from, "And do not bring us to the time of trial" Jesus goes to examples of times of trial. Will you judge to be merciful? Will you do so quickly or reluctantly?

Mercy is knocking at the door. If you know how to pray and care for your own, open the door and prove your prayer.
 

seminar time

Pentecost +8 - Year C

a rule of hospitality
is basic to species survival
in a hostile environment

its very requirement
removes it from evaluation
of joy in the doing

continuing education
takes us back to our roots
and pushes our current limits

calling all Martha's and Mary's
its seminar time now
for new opportunities when

hospitality is time critical
hospitality delayed
is hospitality denied

hospitality is basic mercy
keeping the scene
from becoming unjust

hospitality is antidote
for mischief set loose
after a fall is love again

hospitality is steadfast
no matter how many refusals
it can still simply be offered

hospitality is universal
as we model mature living
inviting everyone to a feast

now it is practice time
theory is set
how you doin'?
 

Colossians 1:15-29

Pentecost +8 - Year C

Colossians 1:15-29

Verse 19: "For in him all the fullness of God was pleased to dwell." NRSV

In keeping with what became the theme of the week - hospitality - whether we open a door a crack or throw it wide, where hospitality is offered, a fuller response comes than might be expected. This is a statement of belief. As you know strangers can do you in as well as bless you. Is the risk worth a blessing? A part of Jesus' gift to us was evidencing the value of not putting all one's energy into removing risk - to walk right into Jerusalem with as much fullness of life as was available.

We are encouraged to recognize G*D's fullness is pleased to dwell in us and, with us, to simply proceed to a next stage of personal fullness.

Verse 21: "And you who were once estranged and hostile in mind, doing evil deeds, . . ." NRSV

How might hospitality be shown to those who have locked and, then further, barricaded their door? Perhaps all that can be done is to sing Bob Franke's song, After the Fall with its refrain, "After the fall, there is love. After the fall, there is love again. After the fall, if you can just keep breathing you can walk away." Perhaps resistance will melt in the reminder of this good news and closeted doors will slowly creak open again or be flung aside. Imagine walking away from your perceived and protected Eden and find G*D still with you - a resurrection image.

Verse 23b: "I, Paul, became a servant of this gospel." NRSV

Can you imagine that "doing greater things than Jesus did" would include "completing what is lacking in Christ's afflictions for the sake of [others]"? It gets to be an affliction to not give up singing a song of love that continues past a fall, a hospitality that continues past a refusal to receive it. Bear such well for we desire to "present everyone mature/whole/saved in Christ" (verse 28).
 

Psalm 52

Pentecost +8 - Year C

Psalm 52

Boasting of mischief done (verse 1) is the result of not having been taught or learned the skill of hospitality. Some have it as a gift, but everyone can develop it as a skill.

It takes a fair amount of trust to find a refuge in kindness for it doesn't provide defensive armor (a star wars shield) or offensive sword (biological weapons).

On another blog we see the internal spat Christians have as some would Solomonly and willingly divide up a baby/bible. Mention hospitality and righteousness is quick to jump to defend itself.
The Enemy Within
The Division-Driven Church
 

Amos 8:1-12

Pentecost +8 - Year C

Amos 8:1-12

The shelf life of fresh, ripe fruit is not long - maybe a tenth of a generation of fruit flies (and that's pretty short).

It is within this length of time that we are to consider the decisions we have made and to measure them against community well-being - internal hospitality. Often we limit an hospitable welcome to a stranger and forget how to love one another. G*D says, "Trust me, you are starving one another - you have lost the SOWF (Substance of We Feeling - from Shikasta by Doris Lessing) - and this will lead to a famine of meaning and dissolution of the community."

So set a ripe fruit out on the counter and start considering where you need to engage the community with an internal welcome - basic hospitality - love of one another - kindness - simple civility. If you do not begin to act on your thoughtful evaluation before the fruit rots, you've not only lost a fruit but you are that much closer to meaninglessness.

Here's the equation we are looking for GM = RM where GM=GivingMuch and RM=ReceivingMuch. This is not just about produce, but relationships.

Amos reveals ourselves to us. We begin to change now or we begin to practice a dirge for what we missed. Enough missed opportunities and we are addicted to missing them so we won't even see the next one.

If you are not going to take the authority you already have to offer a hospitality seminar, I hope you will take your precious time and resources and sign up for one.
 

Luke 10:38-42

Pentecost +8 - Year C

Luke 10:38-42


Last night we had a brief skirmish between atmospheric sisters of differing pressures - high and low, cold and hot, dry and wet. Less noticeable were the tectonic plates tussling beneath our feet (daily earthquakes). We are at another frontal conflict with Martha and Mary.

We've been hearing about the importance, high value, of hospitality and welcome. Here the tables are reversed. The one providing hospitality is reproved while the one acting as non-Samaritan Priest and Levite is commended.

I appreciate Richard W. Swanson's comment in Provoking the Gospel of Luke, "Many scenes in the gospels make better sense when you begin by surrendering the notion that Jesus is always right, no matter what. I am increasing convinced that the gospels do this intentionally, but ideological Christian reading simply refuses to go along."

Are there limits on hospitality? If so, what might they be?

A friend recently reminded me, "I would suggest that the huge irony of being irenic [endlessly hospitable/welcoming] is that 'tolerance' applied to intolerance is like pouring gasoline by the 55-gallon drum on an already raging bonfire."

Where do we need to pause in the never-ending work of welcoming to regain perspective? For instance, congregations often get into trouble when they claim they are "friendly". That may indeed be their intention, but they have no way of evaluating how their "friendliness" is being perceived by others [and, truth be told, have no interest in finding out, as it would lead to change]. Let's pretend that Jesus was holding a seminar on the effectiveness of current hospitality. Martha's very continuing to do what she has done is getting in the way of her doing hospitality well - it has become expected activity and folks better like the way she is friendly to them - or else.

If your congregation hasn't done it lately, it would be instructive to borrow a couple of lay members from another congregation to do two things for you: 1) drop by at a time of worship or fund-raiser and later report on their experience of actual hospitality received, and 2) to do a quick survey of people on the street, in the grocery store, at the gas station, and people such as a banker, police officer, school principal, regarding their perception of the congregation in question. You can even offer to return the favor. This Mary moment might affect Martha and widen the scope of hospitality for her and others.

With our usual behaviors being reviewed, we are also ready to review how deep are our spiritual disciplines undergirding our hospitality. This sets us up for next week's gospel lesson - not prayer as religious activity, but prayer as an evaluative tool for our behavior.

No Loophole

Pentecost +7 - Year C
no loophole

eternal life
now?

mercy
now!

prophesy
then?

clarify
now!

justice
when?

mercy
again!

health
how?

forgiveness
ever!
 

Colossians 1:1-14

Pentecost +7 - Year C

Colossians 1:1-14

Faith and Love are evidenced when Hope is alive (verses 4-5). This emphasis practically turns 1 Corinthians 13 around - here the greatest of these is Hope.

Look - Love is the greatest!
Look - Faith is the greatest!
Look - Hope is the greatest!

So Paul expects and prays for the folks at Colossae that they would lead worthy lives, lives lived with joy, patience, and power that reflect their Hope (verse 10).

This Hope is for them tied to that redemptive mercy of forgiveness (verse 14).

Look - Forgiveness is the greatest!
Look - Mercy is the greatest!

Do you still Hope for forgiveness and live in that Hope (not groveling for some rescue, but standing firm that your expected forgiveness will engage and energize your present forgiveness of others even before you experience your own)? Now there is Hope that is still Hope and not a quid pro quo. No wonder Paul, here, claims its greatness.
 

Psalm 82

Pentecost +7 - Year C

Psalm 82

We have heard of a Mercy Inn and a Plumb Line. We now hear about G*D holding judgment, doing justice. This is the result of a plumb line of mercy that was unused, set aside for a more pressing issue, and eventually justice was needed to rectify the results of folks being unkind, unmerciful.

If you don't want to face judgment, justice for having gone awry, then show mercy, no matter what the provocation to express something else. Mercy is preemptive Justice. Mercy obviates the need for justice.

If you are among the G*Ds, then your call is to exemplify Mercy so that Justice need not be brought to bear. In the long run Mercy is the most efficient behavior, even when dealing with the unmerciful. Without Mercy non-violent resistance is simply a variation on violence and a will to power.

The longer I sit with this, the more untenable Mercy alone is. Second thoughts arise by the dozens, rationalizations for unMerciful behavior leap into being from nowhere, and satisfaction of revenge is very strong.

Mercy needs a community able to consistently remember Mercy as an option, a multitude of spiritual disciplines, and all the fruits of the spirit to be engaged together. Even then, in our world, Mercy is miraculous in its presence and effect.

Rise up, O you G*D, be merciful.

- - - - - - -

"I have always found that mercy bears richer fruits than strict justice."
-Abraham Lincoln, 16th U.S. President (1809-1865)
 

Amos 7:7-17

Pentecost +7 - Year C

Amos 7:7-17

Plumb lines, levels, micrometers, and other instruments of evaluation are so much more difficult in the short-term than "looks good, we'll go with that". Plumb lines and the like don't let us get away with "almost". They cut down on future creativity when we later, surprised, try to fit a square peg into an rhomboidal opening and try to figure out how to get back to plumb without restarting (which may be the most efficient response to the situation).

Prophets like Amos have a well-trained eye that can spot a plumb line in the midst of whatever they are doing. They see the presence of an interactive G*D while laughing at the latest popular pundit or a news article so well-balanced it means nothing except we'll be having more of the same for some time to come. A plumb line conversation with G*D can go on about a more hopeful past and preferred futures when dealing with decisions to be made at any level - personal, familial, communal, governmental, international.

A question for us is training our own eye to glimpse a sea of plumb lines, like using iron filings to note a magnetic field. Plumb lines that are internal to our situations get tricky to notice and follow. A cultural overlay can hide them from even diligent seekers and the very act of trying to find a plumb line in a busy picture distorts our response to it, if found.

At some point the recognition of a multitude of plumb lines (good old situation ethics) can drive us crazy - crazy enough to pile up their seeming contradictions and find a meta-plumb-line for larger parts of our life.

Blessings on your revelation of a needed plumb line in your life and the life of the community. Further blessings on your courage to attempt to straighten situations accordingly. And even further blessings on your quest to move from plumb line to plumb line, shining them as you go that others might more easily respond to them.
 

Luke 10:25-37

Pentecost +7 - Year C

Luke 10:25-37

I was almost appointed to a half-time pastorate in a self-described "conservative" congregation. Back when that seemed to be the case I had begun thinking about this week's lections as the texts for a first sermon.

Knowing there was going to be testing going on in that setting, as well as in the intro to this passage, I was glad to note the double commandment that would speak to this congregation's piety with "loving G*D" and their local mission emphasis with "loving neighbor".

I was less glad to have to also note those troublesome issues of "loving self" and a congregation being an inn for all manner of wounded folk where we would have to be with them, rubbing shoulders and building new stories, without a guarantee that a first downpayment by Jesus in a Samaritan guise would be sufficient over a long-haul and we would need reliance upon mercy beyond our current loving limits. These "also-noted" would begin pushing at needed growth areas of how we live beyond categories and stereotypes and an investigation of how these more difficult aspects fit with a pride of being "conservative". And, whereas pushing engenders push-back, questions of degree of a new revelation that it might be glimpsed and choice of examples would take more intentional care than would later come more easily.

If I could carry a tune I would sing Song of Bernadette for occasions such as this.

Blessings on seeing your congregation, family, job, etc., as a Mercy Inn franchise.
 

Traveling Mercies

Pentecost +6 - Year C

seventy times
seven times
forging welcome forgiveness
and strewn everywhere
we might go

in Podunk Center
forgiveness has preceded
our arrival
its practice has prepared
a welcome

in a Capital City
there too forgiveness
has grown ready
to embrace our presence
welcoming

no matter what eventuates
we have seen a miracle
fear does not prevail
Satan does not burn
a wide-welcome rises

there is no law
low enough to constrain
peace and mercy
from their appointed rounds
where'er we go
 

Galatians 6:(1-6), 7-16

Pentecost +6 - Year C

Galatians 6:(1-6), 7-16

"Let us not grow weary in doing what is right, for we will reap at harvest time, if we do not give up."

Keeping on keeping on is the relatively easy part of this, particularly when we claim to be right. It is that tricky business of discerning what is right that keeps tripping us up and sending second thoughts our way.

Just one example, what is the right focus for a sermon in America on July 4th?

Do you focus on Liberty or Independence? Do you focus on a call to a better nation, beckoning it to the good of all (versus the further benefit of the already rich or corporations) or to repentance, to refrain from further boasting about how good we are, for we will be recompensed for the trouble we sow? Do you focus on grace or law? Do you focus on faithfulness (gentleness) or patriotism (legalism)?

If you dare, you might simply read aloud John Wesley's tract Some Observations on Liberty and say that there is an on-going struggle between liberty and independence that has gone on since the founding of our country. This choice is not one that is going to go away any faster than any other question of what is right for any occasion.

If nothing else the closing lines here would make a fitting benediction:

A New Creation is Everything!
For those participating in this creation,
peace be upon you, and mercy, and upon G*D.

 

Psalm 30

Pentecost +6 - Year C

Psalm 30

While appreciating the possible transformation of weeping into joy, that is not the only way people experience life. Post-traumatic Stresses, of whatever etiology, have a way of continuing the weeping, even in the presence of Joy-All-Around. Anyone know of a Psalm/Poem for those who suffer a Post-traumatic response, even to joy?

Here are some attempts:

The most popular on through a Google search is Survivor Psalm. It doesn't seem to have the same turn of thanks at the end.

Psalm 30 - A Cycle of Renewal is interesting for its strong body imagery, particularly of the liver expelling that which is no longer useful.

P.T.S.D. Love Poem has some annotations that are important. I was struck by this line: "I see in you the answer/To every time I've prayed." It can do an important bounce back-and-forth between stress and response, one person to another, and G*D/Human relationship. Hear each aspect say that line.
 

2 Kings 5:1-14

Pentecost +6 - Year C

2 Kings 5:1-14

Theory: We live within six-degrees of separation from one another. Here we move from an unnamed slave girl from one country to her mistress in another country to connect a commander with a prophet for purposes of healing. Were we to pay more attention we would find ourselves related to the poor and abused of the earth. What connections are we overlooking that would lead to healing?

Mission programs that connect local folks to half-way-around-the-world folks is an example of this same phenomenon. Doesn't it make you grin to imagine playing a more welcoming version of Elisha and to strew healing all over the place!

Now, instead of a formal mission program that institutionally connects people, imagine those who stand on street corners holding signs requesting money or a job or a person in a grocery line using food stamps or someone at urgent care when you go for a routine checkup and wonder who you know who knows them and how you might be a sign of hope to them in a time of need. Would it change your focus as you move through the day to know everyone you meet is a friend of one of your friends and it would help your already known friend for you to be kind to their friend you are just meeting?

In this sort of small world we need to redefine sainthood. It is no longer the exception to the rule, the big-time, well-known saint that defines holy-living. Every ordinary person in their ordinary day and with their ordinary connections can be a source of healing for another ordinary person. Simple awareness of harm that may be done and the avoiding of it, brings some healing. Simple awareness of a good that may be done and the doing of it, brings some healing. Welcome to ordinary sainthood.

= = = = = = =

For those who would appreciate a song about this, I recommend Garnet Roger's, First Day of Spring. It can be found at minute 42:50 on Woodsongs Old-Time Radio Hour (Show 309).
 

Luke 10:1-11, 16-20

Pentecost +6 - Year C

Luke 10:1-11, 16-20

Some say Jesus sent out 70 folks and some 72. I imagine the 2 extra were the 2 from the previous pericope that were asked to come; made their excuses; heard Jesus' response to their hesitation; rethought/revisioned what was important to them; and came on along.

Following James and John's incendiary remarks from before, Jesus has wisely set up some additional learning experiences for the disciples. A significant part of following Jesus' way to G*D is that of an expansive and expanding welcome (a "peace to all") that leaves room for transformation of G*D, Jesus, Disciples, and Others.

When the focus is on a peaceful welcome, it is amazing how little need there is to yell protests against folks. After laying out two available responses to the paired disciples, it is good to note that their final Blue Book essay was all about the results of mutual welcoming and the powerful relationships and healings that flow from such. Yes, the disciples could have gone looking for opportunities to knock dust off their feet against someone else and they probably even experienced some circumstances where that would have been appropriate, but here they don't find those times to be as exciting, memorable, and reportable as their times of welcome.

We still have opportunities and choices to welcome or curse. Many situations offer opportunity for both responses. A part of our work as individuals and as congregations is to continue finding intentional opportunities to practice trusting a welcome will really be found in our encounters. Recognition of an experience of the Presence of G*D is the value Jesus is looking for. The healings are a bonus.

With whom are you willing to walk together for an hour and then to spend a second hour reflecting on where you had experienced welcome. Y'all might want to try several of these practice sessions (imagine Jesus appointed you to practice until you became proficient at offering a welcoming peace at every moment of your day). One might be in a nature setting, one in a mall, one at a Sunday Service, and one at a community gathering of some sort. These eight hours of practice and reflection will likely lead you joy, just as it did the disciples, as you see more and more of a mystery of welcome, which is a mystery of life, which is a mystery of G*D.
 

underneath

Pentecost +5 - Year C

love yes
lamed love
still desires
incineration
a fire this time

joy yes
jealous joy
desires still
incineration
each and every time

peace yes
partial peace
plainly parses
incineration
when needed

patience yes
penultimate patience
can't wait
incineration
yesterday

kindness yes
kinship kindness
doesn't leave room
incineration
to them and them

generosity yes
greedy generosity
with zero sums
incineration
leaves more for me

faithfulness yes
fickle faithfulness
when it suits
incineration
regretfully necessary

gentleness yes
genteel gentleness
covers a hot heart
incineration
a fecundity of flame

self-control yes
self-serving self-control
deserves satisfaction
incineration
moderately inflicted

results yes
spiritual results
grow slow
incarnation
neighbors strangers
 

Galatians 5:1, 13-25

Pentecost +5 - Year C

Galatians 5:1, 13-25

We often look at the fruits of the spirit as though they were pickable right now. One of the realities is that they need manure and clean air and sun to nurture them to fruition. Many of us need to attend to one Anonymous group or another to provide the space needed for their growth.

A downside of seeing these gifts as fully mature, is the discouragement that comes when we don't measure up to these goals or results. At those moments when we do what we don't want to or refrain from acting when we should, we too quickly judge a growing fruit against a 4-H Fair Blue Ribbon Winner and give up. This is particularly galling in the area of patience.

There is no law against or limit on any of these blessings, regardless of their stage of faithfulness.

Here's a blog post you might appreciate, Dan Dick's Methodeviations that talks about the interconnectedness between the fruits of the spirit, not just their degree of maturity. Playing back and forth between Dan's image and this one, is a helpful spot to be.

You may also appreciate a connection with discipline and resultant (in the context of worship) as described by Evelyn Underhill in The Fruits of the Spirit:

Each person's discipline will be different because what God wants from each of us is different. Some are called to an active and some to a passive life, some to very homely and some to hard and sacrificial careers, some to quiet suffering. Only the broad lines will be alike. But no discipline will be any use to us unless we keep in mind the reason why we are doing this--for the Glory of God, and not just for the sake of our own self-improvement or other self-regarding purpose. Our object is to be what God wants of us, not what we want. So all that we do must be grounded in worship. First lift up our eyes to the hills, then turn to our own potato field and lightly fork in the manure.

Psalm 77:1-2, 11-20

Pentecost +5 - Year C

Psalm 77:1-2, 11-20

"I will call to mind the deeds of the Lord;
I will remember your wonders of old."

You created in multiple images (as many as the gods).
You were disappointed in your creation.
You threw your creation out.
You pursued your exiled creation.
You did not kill your creation when your creation killed.
You dispersed language groups.
You were flooded with despair and flooded in return.
You used famine to direct migrations.
You chose the youngest and least to lead.
You raised dynasties.
You were frustrated by leaders.
You exiled peoples.
You were their hope, delayed as it has been.

And, now, in a day of my own trouble - I look to you?

Yes, and to myself and my friends and to creation itself.
I cry.
I cry aloud.
I call to mind.
I grin.
I laugh.
I go around again.
Dance with me, G*D, a larger dance than my day's trouble - or yours.
 

2 Kings 2:1-14

Pentecost +5 - Year C

2 Kings 2:1-14

Was Elijah testing Elisha with a command to "sit and stay" at Bethel and Jericho? Was Elisha faithful or disobedient when he went to fetch a "double" portion?

Did Elisha see Elijah taken away? Do fiery horses and a heavenly whirlwind count as seeing or an imaginative approximation of an experience?

How is this scene different than Jacob getting a double portion with a birthright or Ruth receiving a first-born blessing from Boaz?

Why would Elisha think he would need a double portion? Fear of what he was going to face as a leader of Prophets? Simple greed? Does it go back to his call and knowing the need for being yoked, and simply express his desire to continue being yoked with Elijah?

Ever wonder about the 50 extra prophets? Were they spiritual Peeping Tom's, inquisitive? Were they protecting the Elijah/Elisha transition from interruption? Were they getting a better perspective on Elijah's leaving so they could claim leadership (with or without doubling)? This entry point raises a question about a Spirituality of Distance or a Spirituality of Presence - Can one be too close or too far from a Thin Place and miss it? It is this question that I think will stick with me over these next days.
 

Luke 9:51-62

Pentecost +5 - Year C

Luke 9:51-62

Have you ever "set your face"? Well, of course, we do it all the time. A perennial question is where we have our persona directed. Our vibes are our messengers - how are they doing in preparing a welcome for us? This question comes from the understanding that welcome leads to welcome.

James and John seemed to be spring-loaded to anticipate rejection. Not only do they expect it, but they have their response ready - "Incinerate them!" Which of your vibes have you named "James" and/or "John"?

This same anticipator process comes with folks thinking they are ready for any challenge, only to find the most ordinary ones of "comfort" and "ritual" tripping them up.

Bottom line - the mystery and challenge of the Freedom of G*D can't be avoided or evaded. There is room for all on the field. Are we going to play and welcome those currently on the sideline, or play and force others to the sideline?
 

a welcome sail

Pentecost +4 - Year C

set sail
to the unknown
there be demons here
state imagined maps

set sail
to the unknown
there are demons
here as well

set sail
to the unknown
for it is not so
unknown

set sail
to the unknown
proclaiming
full steam ahead

set sail
on the good ship
"Right Mind"
to welcome demons
 

Galatians 3:23-29

Pentecost +4 - Year C

Galatians 3:23-29

Faithfulness is another name for Jesus. He was faithful in his journey with and appreciation of the presence of G*D.

Here is the NRSV version with transposed names.

Now before Jesus came, we were imprisoned and guarded under the law until Jesus would be revealed. Therefore the law was our disciplinarian until faithfulness came, so that we might be justified by Jesus. But now that Jesus has come, we are no longer subject to a disciplinarian, for in revealed faithfulness you are all children of God through Jesus. As many of you as were baptized into faithfulness have clothed yourselves with faithfulness. 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 revealed faithfulness. And if you belong to faithfulness, then you are Abraham’s offspring, heirs according to the promise.

On a quick reading, if you weren't one who had memorized this passage you might, at first reading, not note the transposition. When thinking of Jesus it is helpful to consider what you think he was faithful to. This is a more helpful way of engaging Jesus imagery than what has been said about Jesus or claimed for Jesus.
 

Psalm 42

Pentecost +4 - Year C

Psalm 42

"Where is your G*D?"

Let us offer a word of Thanks to our "enemy" who, in one way or another, raises this basic question. However it comes, we are blessed through a focus on an important question that we resist asking ourselves.

Here G*D is closely allied and associated with Hope and experienced through a steadfastness of a "love song" that touches deep places beyond any of our usual markers - beyond hope, beyond faith, beyond love. There is a yearning here that will not be satisfied with any of our usual measures - hope is not enough, faith is not enough, love is not enough.

This is a Jewish koan, "Where is your G*D?" No response is sufficient. Every response leads deeper. Some responses are more enlightening than others, but none are wide enough to hold for all time. This is instructive, if given an opportunity to sink deep within. This existential question balances an Edenic question from G*D, "Where are you?"

So we seek each other, we bump into each other, face-to-face and back-to-back, calling to each other, "Beloved, where are you; come out and play."

Finally, an openness to this question leads us toward becoming G*D, doing greater things. It resets our compass that has gotten confused with secondary priorities. Thankfully, if we have stopped asking the question of ourself, our favorite enemy raises it in ways we cannot avoid. It leads G*D toward us, doing humbler things. It reveals, within every everyday day, another facet of rainbows and empty tombs.

So, where is your G*D and what is keeping you from moving in that direction?
 

1 Kings 19:1-15

Pentecost +4 - Year C

1 Kings 19:1-15

Just two chapters ago (17:2-4) G*D's presence led Elijah forth to Wadi Cherith, there to be fed by ravens, and mere verses later to be fed for a long time by a widow who only had a handful of flour left (miracle upon miracle). Now Elijah runs away on his own, only to be fed by angels. This raises questions in our own life about how long ago we experienced being fed and what our expectation is about a next feeding. (This question is real for all aspects of our self - body, mind, spirit, relationships. . . .]

It is so easy to forget the blessings that have brought us to a testing moment. So it is that Elijah despairs so much that he could only sleep his life away and couldn't eat. Again Elijah is sustained, this time by angels (just ravens with another spelling?)

It is so easy to exaggerate one's troubles of the moment and to lose perspective. Sometimes it takes quite awhile (40 days plus) and quite a distance (as much as 600 to 1,000 walking miles, depending on terrain) to regather perspective.

Finally comes a bottom-line question: "What are you doing where you are?"

When we hear our poor excuse of a response, a click of recognition can comes -- "I am not alone. I have a life to live and a task to accomplish." Simple statements; both. And so we go forth to lay the groundwork for a next generation. Whether they are able to prepare for the next after them, is beside the point. Our call is ours.

We have gotten ourselves and one another in another fine mess (think Laurel and Hardy). There may be nothing more to do than to find one other to mentor to better health than we have that they might be ready to carry on. To keep our soul alive we give it to another that they might do what we cannot.
 

Luke 8:26-39

Pentecost +4 - Year C

Luke 8:26-39

We have begun our 2010 Wisconsin Annual Conference. Word has come about a potential trial of a lay person in West Ohio and a probable clergy trial here in Wisconsin. Both are logical outcomes of the dismissive language regarding "self-avowed, practicing, homosexuals".

As I read this passage from Luke, I can't help but wonder if the demoniac in need of healing isn't the Church that has gotten out of its right mind in an over-zealous attempt at inappropriate purity. The potential trials are acting like the child in the story of an Emperor's New Clothes - demonstrating the nakedness of a dead-end attempt to protect G*D and to live among the tomb of the past.

Those attempting to keep this identity-politic, restrictive language of the Church, seem to bounce back and forth between shouting about being tormented by liberals (Jesus) and begging to not have to change their ways. If called out on the blaming they whine and soon after complaining will be back at yelling for their way - and around and around it goes.

In this story, the demoniac/church is healed at the expense of pigs and those who earn their livelihood through them. This seems to have torn the community apart, as they ask/demand Jesus leave, even as Jesus sends forth a healed demoniac/church to do Pentecostal testimony regarding an amazing, expansive, and experienced love of G*D.

There will be fall-out when current United Methodist Church policy changes, economics may well be affected, but healing work will have been done and there is no adequate measure of this grace and no adequate reason to keep from a needed healing.
 

Faithful

Pentecost +3 - Year C

woman, non-observant
woman, ointment carrier
woman, foot kisser
woman, hair drier

woman
from her head
to his feet
lover

love
larger than sex
larger than forgiveness
faithful

man, grace measurer
mete-er of judgment
sin knower
forgetful

both, released
new faithfulness
walks forward
in peace
 

Galatians 2:15-21

Pentecost +3 - Year C

Galatians 2:15-21

It is amazing what a change can come from shifting one little word to another. In 16a it is important to note that the usual translation of "faith in Jesus" (making it our work to believe) is more accurately translated "faith/faithfulness of Jesus" (carrying us with him as he draws near to G*D, regardless of any privilege or disability we might happen to bring along). For those into such things, this change from an objective to subjective case is much more important than it might seem on first blush. You can find out much more about this at the Girardian Lectionary site - move down the page to the Galatians section.

This begins to put a new light on justification and helps Paul end simply with a subjective relationship with G*D through grace.

The web site Faith Futures: Jesus Then and Now brings us another word regarding this shift:

"The case for the less familiar translation is strengthened when we notice that in Romans 4, where we find similar ideas and terms used by Paul, the salvation flowing to the Jews on the basis of Abraham's faithfulness is contrasted with the faithfulness flowing to all people on the basis of Jesus' faithfulness."

This raises a significant question for those who profess to follow Jesus' Way and are charged by the Spirit to do even greater inclusion. Jesus appears to expand grace to Gentiles (including all people). What will be brought into a new relationship with G*D because of your faithfulness? Creation?
 

Psalm 5:1-8

Pentecost +3 - Year C

Psalm 5:1-8

It is wonderful to come to an understanding that I have been shown an abundance of steadfast love. Whether this abundance comes from G*D, Creation, Neighbor, You, even a mistake of mine Enemy, or Myself it is wondrous to behold.

Then comes the tricky part of what to do with such abundance. My temptation is to store it away in a big barn and to get an even bigger one, if necessary.

Once in awhile I can restate verse 8 into a more expansive reading of living with abundance: "Lead me, O Lord, in your righteousness and make a way straight from you to me to my enemies that your abundant love might be known in their life as well."

The rest of the Psalm, as written, continues to divide those who have already received a touch of abundance from those who have not yet received that gift. The Psalmist seems to carve this moment of division into stone - the currently blessed are blessed forever and the unblessed will ever be so.

If one can postulate a greater receptivity on the part of Psalmist, from unheeded to heeded, what keeps them from granting the possibility of change and growth to those now deemed enemies? Would the Psalmist recognize a woman with ointment surprising Pharisees and Jesus with an anointing or would the door have been especially barred to her ever having such an opportunity?

Here abundance turns out to be a curse inasmuch as it asks a huge change in relationships that is seldom able to be lived into. May you be blessed with such a curse and the wisdom to better use it.

This quote from Preparing for Christmas with Richard Rohr is another lens through which a lack of grace might be recognized (for one but not for all) and transformed through a different response to our encounter with an amazing abundance of grace.

"It comes like a gentle dew" (Isaiah 45:8). Grace comes when you stop being preoccupied and stop thinking that by your own meddling, managing and manufacturing you can create it.

We're trained to be managers, to organize life, to make things happen. That's what's built our culture, and it's not all bad. But if you transfer that to the spiritual life, it's pure heresy. It doesn't work. You can't manage and maneuver and manipulate spiritual energy. It's a matter of letting go. It's a matter of getting the self out of the way, and becoming smaller, as John the Baptist said. It's a matter of the great kenosis, as Paul talks about in Philippians 2:6-11, the emptying of the self so that there's room for another.

It's very hard for us not to fix and manage life and to wait upon it, "like a gentle dew."

 

1 Kings 21:1-10, (11-14), 15-21a

Pentecost +3 - Year C

1 Kings 21:1-10, (11-14), 15-21a

Greed and Entitlement denied often show up as Resentment and Sulking.

Both Resentment and Sulking keep us tied to Greed and Entitlement and blind us from finding a better way.

In today's world we find the Greed of corporations and Entitlement of an American public in collusion that leads to so-called "accidents" as oil in the Gulf of Mexico and wars around the world. The only surprising thing is that it has taken so long for a particular event such as the Gulf Oil Disaster to raise Elijah to our consciousness.

Greed and Entitlement are also revealed in the collusion between Parish and Parishioners. Their crash comes in many forms. Each encounter comes from holding on too tightly to the past, keeping Greed and Entitlement going. Much less often an encounter with Greed and Entitlement comes from trying to move too quickly into the future to exact an equivalent to capturing as much profit and continued cheap gas as possible in the shortest amount of time. These mirror images of one another can be informative to us if we are willing to give up our control of past and future and to reflect on the multiple needs in the present for justice. Where are the voices for the poor, the earth, and the disregarded in communal economies (financial as well as relational)? Our models of a market free from constraint (social or religious) will not last another 100 years, as it leaves too many people farther and farther behind. This is not just unconscionable, but a seed-bed for an unnecessary revolution and disjuncture.

Let us remember Ahab and Jezebel for their continued witness to the need for a common-unity way where all will have enough and none have too little. In terms of a current religious issue we need to break the Greed and Entitlement cycle by stopping our talk about "Homosexuals" as an issue and refocus on gay and lesbians Christians in a Heterosexist (Greed and Entitlement) Institution.
 

Luke 7:36-8:3

Pentecost +3 - Year C

Luke 7:36-8:3

A Rewrite:

"One of the Bible-Law Believers asked Jesus to confirm his way, to come and eat at his table, and Jesus went into the Bible-Law Believer's house and took a place at the table of the Heart of the Law.

And a woman in the city, identified by Biblical Law as a law breaker, having learned that Jesus was moving from acts of compassion to association with those who enforce penalties upon those deemed breakers of Biblical Law, brought a gift from one considered dead. From behind a reclining Jesus, in anticipation of Jesus later following her lead, she bathed his feet with tears and wiped them with her hair; she kissed his feet and anointed them with her whole being.

When the Bible-Law Believer saw this, he muttered to himself, "If this Jesus were a real prophet, he would have known who and what kind of woman this is who is touching him - a Bible-Law breaker making him unclean by association.

Jesus spoke, "Bible-Law Believer Simon, I have a Testimony for you."

"I'm listening," said Simon.

"A certain creditor had two clients who owed him money; one owing ten times more than the other. When neither could pay the creditor canceled the debts for both of them. Now, which will be more thankful?"

Simon responded, "I suppose the one who owed the most."

"Yes." said Jesus, "That's a Bible-Law response and there are other responses also available."

Turning toward the woman, Jesus continued speaking to Simon, "There has been a dearth of welcome in your Biblical Law way of living. You were interested in my appearing with you but you did not refresh my traveling feet, greet me with a kiss of welcome, or cool my heated head. This woman you claim is a Biblical Law breaker came to welcome me from head to toe with welcoming actions including weeping over my dirty feet and soothing my weary head."

"Therefore," Bible-Law Believer Simon, I see she has forgiven you who sinned against her through your judgment of her and she has covered your lack of welcome. She has shown an expansiveness of love that I will teach to my disciples. I am glad to confirm what she already knows - she is forgiven even before I announce it."

The other Bible-Law Believers, witnessing this event, began to inquire of one another, "Who is this Jesus who forgives those we have judged as a Bible-Law Breaker."

Jesus, turning to the woman, simply said, "Your continued compassion and integrity of identity as a Daughter of G*D is not only your source of wholeness, but a saving act for those who judged against you. Let us go forth with this peace of passing compassion to self and others."

Soon afterwards Jesus went on through cities and villages, proclaiming and bringing the good news of the Presence of G*D, "All are welcome."

Jesus, the twelve who were with him, as well as additional women with identified integrity of spirit: Mary, called Magdalene, Joanna, the anonymous wife of Herod's steward Chuza, Susanna, and so many others, went on to raise many more from death in life to life itself through acts of loving-kindness - welcome for all, more grace for those outside Biblical Law, and preemptive forgiveness of self, one another, and others.

This story of a woman of integrity has come down to us through the generations and the promise is that it will continue to echo as we extend her witness in our time.
 

This

Pentecost +2 - Year C

Jesus begins a wrestle with death
seeing this widow
at a border space
a city gate - life or exile
armed only with compassion
a word spoken aloud
enfleshes a living of compassion
revealing every choice
routine death fatigue or
coffin-emptying compassion

this widow silenced
with grief unbounded
ready for history's ash heap
finds not just voice again
but compassion enacted
clearing her keening
drying her weeping
on a pilgrimage to Baptizer John
announcing compassion eternal
life in the midst of death

and now this little you
stands in another gateway
miles and years removed
choosing life or exile
for the silenced
if there were one it would be cause to wonder
if there were one it would be cause to weep
but the missing are numbered
in too many hundreds, thousands, millions
until there are none, we will not sleep

[Thanks to Paul Nuechterlein for stimulating the first stanza and to the great Malvina Reynolds for the last five lines, slightly varied here]
 

Galatians 1:11-24

Pentecost +2 - Year C

Galatians 1:11-24

I've been engaged with an unfortunately on-going conversation regarding the place of gay men and lesbians in the ordered leadership of the United Methodist Church. As we argued about polity, my friend Jeff entered a word about this lection:

I've been thinking about our friend St. Paul.  It's probably not wise to use Paul in support of a position that he seems not to affirm, but in the lectionary reading for Sunday (Gal. 1:11-24) Paul is in the process of defending his decision to move outside of the established "church" and offer the good news of Christ to people who were considered to be outside of the accepted community.  Paul was willing to include persons who hadn't been "marked" as Jews without insisting that they go under the knife and change who they were.  Even Peter came to the realization that people outside of the Jewish tradition were OK as they were.  We seem to have taken a step back.

This catches a dilemma of community - it takes a wrenching experience to have the church move forward in extending and expanding the love it has experienced. Paul and Peter each had their transformative vision of Jesus and G*D that allowed them to step outside the legalism (read theology) of their community. An outcome of church is partly that of desiring and instituting stability and this is a set up for instability. If we don't keep up with changes they build up within and around the church. Just as the longer an earthquake takes to shake loose its entrapment the larger its effect will be, the more people will be lost. Can we not change and change? Theoretically, but not historically.

There have been a series of seismic slips (earthquakes) in the church wherein we make significant leaps forward. Always, though, there is a breaking of some ideal unity as those who cannot keep their balance with the new landscape rebuild over the old fault rather than move on.

A mystery is how the next vision/revelation change will occur. In this instance verse 23 may need to be adapted: ["Those the church persecuted proclaimed their faith in the face of their destruction by the church." G*D was glorified because of their faith.]
 

Psalm 146

Pentecost +2 - Year C

Psalm 146

"Psalm 146 is filled with the vitality of reason." [Bruggemann, Israel's Praise: Doxology against Idolatry and Ideology]. The many specific ways G*D transforms life begin to add up. If you can remember them as they are named, you are led to join in praise - it follows.

A key difficulty of today is not remembering together what we have come through. Second to it is that we have not continually translated the impetus for this Psalm into current circumstance. Where have we recently seen justice for the oppressed? If not, why praise? Where have we seen hungry folk fed? If not, why praise? Who is a prisoner that can be freed? If it is three-strikes and you are out, why praise? What orphan or widow or other silenced group has been upheld? If we don't experience it, why praise? Without connecting our experiences with longer memory we cannot make a logical jump to praise.

G*D's in charge - always? For good? All too often, seemingly not.

Too often we have to fudge our praise. Each time we do there is a greater gap between G*D and ourself. G*D doesn't praise us by watching over us and we don't experience assurance enough to praise G*D. Quite the vicious circle that even a raising from the dead can only momentarily pause.

Perhaps we need to start with whispers of praise before we can put an exclamation point to it. To aid in this you may want to remember by reading Stories of Peace and Justice and they may sensitize you to it happening in your life and a small hallelujah will begin to grow.
 

1 Kings 17:8-24

Pentecost +2 - Year C

1 Kings 17:8-24

Nain? Zarephath? There are widows and soon to be widows all over the place - even in the place you are. A part of our work is to not narrow a definition of widow beyond that of the root of "widow" in Hebrew - 'alam, "one unable to speak" and, by extension, unable to be spoken for.

In this larger role of being silenced, we can get beyond our usual picture of a widow - "a woman who has lost her husband by death and usually has not remarried."

Who is being silenced these day? There is widowhood.

Of interest is the possibility of there having been an Order of Widows in the early Church - see references in 1 Timothy 5:9-16, through to the 3rd century Didascalia Apostolorum, and beyond.

It may be time to return to officially recognizing and affirming an Order of the Silenced that we might hear their story from their own lips and not just talk about people who are not able to be at the table. In some denominations the silenced person is a gay man or lesbian (some narrow that silencing to ordination, but that doesn't help the silencing and shunning). In many places the silenced include an immigrant without official papers. Additionally there are all those who by age or class or educational/economic status or (_____, your experience of a silenced person) cannot be heard by those in power.

Traditionally an Order of the Silenced was authorized to engage in prayer, which seems safe enough. I expect, however, that their prayers all kept coming back to Jesus' prayer, "Forgive them, they don't know what they are doing" and a correlative, "Wake them to what division is caused by silencing people and help them engage them in a new common-unity."
 

Luke 7:11-17

Pentecost +2 - Year C

Luke 7:11-17

Jesus' compassion was short-term practical and long-term status quo.

Justice/compassion for one was not translated into justice/compassion for all. And the imponderable is whether this is from Jesus or the Church.

One young man rose to care for one lone widow.

For this Jesus was seen as a great prophet.

This same Jesus has been heard to say that those who came later would do more than he evidenced.

Well, the needs of many "widowed", physically and religiously, still are present and need attending. Proceeding one-by-one won't suffice. This is going to take a common-unity approach.

Imagine how far this news would spread - not just a lottery-lucky widow, but all "widows" will be care for - beyond blood lineage, beyond class, beyond status, beyond religious obligation.

Now G*D has not just looked favorably upon the poor or had a preferred option for the poor, but G*D is literally with the poor and the poor with G*D - so both "poor" and "G*D" are redefined.
 

a cat named Trinity

Pentecost +1 - Year C

three in one
one in three

now where
did Schrödinger
put that darn box
 

Romans 5:1-5 (6-11)

Pentecost +1 - Year C

Romans 5:1-5 (6-11)

Perhaps a strange pick for Trinity Sunday - Jesus is a gateway to G*D. Any gateway to G*D might be considered a Jesus figure, a part of the Trinity, since it is a bit loose here.

Through Jesus we have access to a hope of sharing G*D's glory, being with G*D, being G*D. Still just a hope, though. We might have arrived at this hope through the standard process of suffering --> endurance --> character --> hope. Here we doubled our chances by using Jesus' gateway access and our own suffering --> hope process.

Hope means we are very close, but not there.

The second, optional part of this pericope gets into that whole blood atonement we are so loathe to embrace. So we will stick here to note that Hope is actually a very good place to be. There is yet a way to go, a journey is still alive, goals have not been reached, love continues to be poured forth, a jolly-good spirit continues to play.

While we are yet in hope our weakness means less and less.
While we are yet in hope our weakness means more and more.
While we are yet in hope our weakness ceases to be the issue.
While we are yet in hope our weakness is what it is.

Psalm 8

Pentecost +1 - Year C

Psalm 8

How much less being than God, Angel, Divinity, Creation, or Wisdom does it take to put one outside of same? Since there is a tradition of this being Trinity Sunday we can say that coming in second place because of a God mono-winner; a God/Wisdom or Father/Jesus tie for winner; a God/Wisdom/Creation or Father/Son/Spirit trinitarian tie for winner - is still coming in second.

So take pride in your sportsmanship that can offer praise to those more than a nose prior to yourself. You still can claim that second-place is better than coming in a more distant third or worse, like those sheep, oxen, or wild things of land, air, and sea. You did your best, having tread water for forty days and nights, trained on Babel's incline, and trod deserts for forty years.

All praise to the winner/winners, able to set a glorious gold medal above the heavens.

Is it obvious that I'm tired that this was the only comment to come forth? Perhaps it would have been better to have the discretion to say nothing at all, but that doesn't seem to be our relationship. We'll practice some more and demand a re-match. On your mark, get set, . . . .
 

Proverbs 8:1-4, 22-31

Pentecost +1 - Year C

Proverbs 8:1-4, 22-31

Ahh, Lady Wisdom, Madame Insight, finally raises a clear eye and a firm voice to the nonsense that has been swirling about, confusing folks as to where life might be found and grow.

As often with wisdom, it surfaces in the in-between places of life, such as the elided section of the pericope. Listen to some of the words we miss this week that we need to adopt in the midst of different bases of authority and power:

truth
justice
straightforward
prudence
knowledge
foresight
hate evil
counsel
resourcefulness
courage
love
resources
righteousness

Without a good wrestle with these we are simply left with the emptiness of self-importance. Look at me! See how important I am! G*D and I are closer than crossed fingers! Just do as I say!

We need the middle section that will not be heard unless we claim a wisdom that goes beyond praise, praise, praise. I wouldn't be surprised to find that the good news of Pentecost that was shared in native tongues exactly parallels the missing images. Good news is always grounded in clarifying issues and enhancing lives. Pentecost is not just about praise, but bringing light to the troublesome areas of present lives (those 2,000 and 4,000 years ago as well as right now and 2,000 years into the future).
 

John 15:26-16:15

Pentecost +1 - Year C

John 15:26-16:15

We participate in Pentecost when we learn from Spirit, "There is more to life than hiding away."

We participate in Pentecost when we teach Spirit to others, "There is more to life than hiding away."

These parallel pieces of wisdom help keep us on track when difficulties and temptations come to return to hiding. They are the internal and external aspects of moving from plateau to plateau; moving from more life to yet more life.

Regardless of how things go bump in the night and we sense we are abandoned, we remind each other of these key pieces of wisdom.

So, this is practice time. Will you keep moving on without your own personal trainer (incarnate Jesus or instructor Spirit)? Will you keep moving on without your initial inspiration? Will you stop judging; in the arc of justice you know where things are going, so just get on with living your expectations.

Pentecost is not a one time deal. It is time to learn a next lesson, to catch a new vision, and to engage strangers.
 

again

Pentecost - Year C

sitting campfire
kindling starter
teepee shaped
larger wood
at hand

preparation made
a spark
starts it
tender blowing
keeps it

additions made
darkness avoided
wood used
coals accumulate
cooling eventuates

light begun
light continued
light faded
light gone
night begun

night fears
dark room
waiting waited
forehead flames
banked - out

eden vacated
desert wandered
land exiled
jubilee ignored
pentecost doused

and here
we are
awaiting Prometheus
bound leaving
us alone

remembering campfires
rubbing neighbors
into sparks
wind blown
fire starters
 

Romans 8:14-17

Pentecost - Year C

Romans 8:14-17

The Message translates verse 14: "God's Spirit beckons. There are things to do and places to go!"

This beckoning is compared with adoption or coming into an unexpected inheritance. There is a new set of relationships that are opened. A new relationship with G*D and Neighbor is a Pentecost Experience. In particular a new relationship with a Neighbor is a Pentecost Experience. One might say that there is no Pentecostal Experience without there being a new or renewed relationship with a Neighbor (from had-been-stranger to long-term-partner).

This is the unimaginable inheritance that comes with Pentecost - at least one new relationship.

And so - "G*D's Spirit beckons. There are Neighbors to meet."
 

Psalm 104:24-34, 35b

Pentecost - Year C

Psalm 104:24-34, 35b

Might we modify verse 33 to read: "I will sing with G*D as long as ever I can; we will dance mutual praise while being lasts."

This is more in keeping with "one's own image" serenading "one's own". It is the Pentecostal breakthrough of a present experience where unexpected people are heard singing one's own heart's desire and we respond.

In this mutuality we find an elusive blessing long-sought down dusty lanes of a divine right of praise reception.

Perhaps this poem by Rilke will help:

Only in our doing can we grasp you.
Only with our hands can we illumine you.
The mind is but a visitor;
it thinks us out of our world.

Each mind fabricates itself.
We sense its limits, for we have made them.
And just when we would flee them, you come
and make of yourself an offering.

I don't want to think a place for you.
Speak to me from everywhere.
Your Gospel can be comprehended
without looking for its source.

When I go toward you
it is with my whole life.

Rilke's Book of Hours    I, 51

 

Acts 2:1-21

Pentecost - Year C

Acts 2:1-21

Think you were scared for your life? Think again, for now you are scared to life.

Before you were fearful of another taking your life. Now you are only afraid that you will not be giving your life across what used to be perceived as razor-wired boundaries.

Before your coat of arms consisted of representations of hiding:

affright, awed, chill, daunt, dismay, freeze, given a fright, given a turn, intimidated, paniced, paralyzed, petrified, scared silly, scared the pants off, shaken up, struck terror in, terrified, terrorized, afraid, aghast, anxious, fearful, having cold feet, panic-stricken, panicked, panicky, petrified, shaken, startled, terrified, terror-stricken, abashed, aghast, alarmed, anxious, apprehensive, aroused, blanched, cowardly, cowed, daunted, discouraged, disheartened, dismayed, distressed, disturbed, faint-hearted, frightened, frozen, have cold feet, horrified, in awe, intimidated, nervous, perplexed, perturbed, rattled, run scared, scared, scared stiff, scared to death, shocked, spooked, startled, stunned, suspicious, terrified, terror-stricken, timid, timorous, trembling, upset, worried, amazed, astonished, chilled, daunted, dismayed, distressed, frightened, given a turn, made jump, scared stiff, scared to death, spooked, surprised, unnerved . . . .

Now you exemplify :

calm, comfort, reassurance, soothing, confidence, encouragement, boldness, braveness, composition, cool, courage, fearlessness, heroism, intrepidness, undauntedness, valiance, assurance, gladdening, repose . . . .

That which stimulates a shift from some aspect of the first list to an extension of the second can be termed a Pentecost Experience.

May you be blessed with another Pentecost at this late date. Whether in time or out of time, vision and dream strongly enough that you will gladly follow where it leads.
 

John 14:8-17, (25-27)

Pentecost - Year C

John 14:8-17, (25-27)

Pentecost is a revelation of what is - illusions reduced and creation renewed.

Pentecost is knowing one another beyond simply spending time with one another.

Pentecost is active (not simply a 50 day marker) - those who participate in Pentecost will do greater work than those who have gone before. Please do spend some time this week defining what you think Jesus' work was. Only then will you have a sense of the activity to which you are called. It is not that there is one work for all of us to be strengthening, but that each of our unique gifts will call forth differing arenas of generativity.

Pentecost is transition from past to future, from fear to freedom. Even as you consider Jesus' work, ponder his teaching. What did he teach? Only then will you have a sense of the spirit of enlightening to which you are called.

Pentecost is a joy of wholeness beyond the brokenness so often trapping us in our separatenesses. Peace is not stillness, but wellness, health, wholeness, growth.
 

on my way

Easter 7 - Year C

I'm on my way
to a promised land
all well and good

I'm on my way
to this present land
even better

I'm on my way
transforming survival
to promise fulfilled

I'm on my way
joined hip and thigh
with fellow travelers

I'm on my way
and glad
with you
 

Revelation 22:12-14, 16-17, 20-21

Easter 7 - Year C

Revelation 22:12-14, 16-17, 20-21

Scripture is not always scripture. Here we have a debate between the selected and omitted verses. Which is it for you? If you want to keep both, how do you hold them together without finding yourself being omitted?

Whether a robe-washer (selected) invited to come inside or a falsehood-practicer (omitted) kept at bay, we run into Paul and Silas in a prison that became open-doored. This openness is fearful for many until they experience Paul's invitation, "Do not harm yourself (or others), for we (including you) are all here."

We are all here, "Let anyone who wishes take the water of life as a gift."

In the selected verses we hear the invitation and blessing of the Tree of Life still being available; a big door is more widely opened to include you.

In the omitted verses we hear about a share in the Tree of Life being taken away; a big door is slammed shut in your face.

This side of a New Jerusalem, do you want to spend your time affirming that a Tree of Life is still available as a prevenient grace and is attractive enough to draw its deniers nearer?

Would your rather spend your time warning people about what they will lose if they keep on the way they are going?

While they both do have their place, I hope to be spending more time with the beauty of Life as an attractant than with warning folks about something outside their experience base.
 

Psalm 97

Easter 7 - Year C

Psalm 97

In verse 2 we hear about the foundational relationship between "Righteousness" and "Justice". Many times we pair "Peace" with justice. A helpful perspective here is that righteousness and justice correspond with an internal and external component of a our life. Peace and justice have a greater tendency to both be external, not requiring ourselves to participate in justice as a part of our wholeness and that of creation.

By the time we come to verses 10 and 11 we hear some parallelism. Justice is paralleled to external actions of guarding and rescuing. Righteousness is paralleled to internal responses of light and joy.

If we begin to bring these together we need to ask about what light we might shed on situations where someone or some part of creation needs to be guarded. Immigrants and ocean gulfs come easily to mind today. We also need to investigate the connection between joy and rescuing. If you have been on a mission trip of some sort, you probably have a sense of this and a question about why you don't do it more regularly.

Without having to posit an externalized anthropomorphic "Lord" to be "king", we might better recognize a mystery larger than ourselves in qualities of righteousness and justice, in guarding light (no not the soap opera Guiding Light where little guarding went on), and rescuing joy which are much to be sought and lived. In some sense the Lord language puts the focus on being authorized rather than our own inherent integrity and integration (so close in sound and so distinct in derivation).
 

Acts 16:16-34

Easter 7 - Year C

Acts 16:16-34

Who knows what you will find on your way to a place of prayer! So, designate your next travel destination as a place of prayer.

Going to the car - go to a place of prayer.
Going to get groceries - go to a place of prayer.
Going for a walk - go to a place of prayer.
Going to visit __(their name here)__ - go to a place of prayer.
Going to work - go to a place of prayer.
Going to bed - go to a place of prayer.
Going to study - go to a place of prayer.
Going to commit a crime - go to a place of prayer.

See if that changes how you use your car (maybe you'll listen to a different station or yield when you didn't absolutely have to).

See if that changes what food you get (more veggies and less red meat) and whether you get extra for the community pantry.

See if that changes how you can see the neighborhood or the woods (in more detail).

See if that changes what your conversation is about (how is it with your soul and with mine and our).

See if that changes your engagement with task and money earned (try The Complete Idiot's Guide to Spirituality in the Workplace).

See if that changes your dreams (a vision of how you might participate in a better future).

See if that changes accumulated knowledge into understanding (move from information to implementation).

See if that changes your options (how one might build up rather than tear down).

Remember - you can always be on the way to a place of prayer.

For now we will leave the spirituality of not escaping for another time and simply ask about everyday life. The theory is that careful attention here will open us to making a difference (fast or slow) in someone else's life and simply being faithful in difficult moments.
 

John 17:20-26

Easter 7 - Year C

John 17:20-26

A prayer that we might be connected at our roots is strong.
Such a prayer is weakened when it intends to prove something or other.

Remember Redwood Roots:

In Song


In Science
"Holding hands" underground
The roots of a coast redwood are very shallow, growing only four to six feet deep, but spread out from the tree as far as 125 feet. This isn’t much support for a tall, heavy tree—floodwaters can erode top layers of soil, exposing the roots and weakening a tree’s support system. Heavy rains and strong winds can bring even the biggest giant crashing to the ground.

But the roots of individual redwoods frequently grow intertwined with those of their neighbors. By "holding hands" underground, the roots form a network that allows the trees to withstand even great storms.

Shallow roots are sensitive to smothering silt.
The redwood’s roots are shallow so that they can collect large amounts of moisture the tree requires. When sediment accumulates atop its roots, a redwood responds by growing a new root system upwards, into the silt. One toppled coast redwood was found to have developed seven successive root systems, each grown in response to the periodic floods and heavy sedimentation that caused an 11-foot rise in the ground level during the tree’s 1200-year lifetime.

In Art

www.gie.uoguelph.ca/images/logo_final_resized_copy.jpg


www.blissing.typepad.com/photos/uncategorized/2008/03/19/celticmandala.jpg


www.bucklesofestes.com/images/Cool%20Buckles/2008/Tree_Huggers.jpg

- - - - - - -

Intertwined roots = an image of glory. How is your glory quotient today? Does it need changing by the end of the day?

Intertwined roots = an image of love. How is your love quotient today? Does it need changing by the end of the day?

By this we see that G*D's glory = our love and G*D's love = our glory.

relearned

Easter 6 - Year C

peace left
peace to the right
peace quietly surrounding

too much peace
leaves us troubled and afraid
for any shoe to drop
much less a second one

so we relearn peace
piece by piece
taught and retaught
overarches and underpinnings
always relearning

learning to leave
learning to return
learning to be content
in leaving
being left
always returning

peaceful in shadow
peaceful in light
peaceful in hope
peaceful in terror
peaceful in Troas
peaceful in Macedonia
peaceful here
peaceful now

Revelation 10:10, 22-22:5

Easter 6 - Year C

Revelation 10:10, 22-22:5

If you were to see what you understood to be a City of Peace descending slowly from above, would you note what was there, or what wasn't?

It takes a theologically sophisticated viewer to note there was no Temple and the whole place glowed from an internal source. Most of us would get caught with the shape, size, color of the walls, and ornateness of the gates, strange that they are standing open, but look at those jewels. The elided section covers all these shiny things that first catch our eye, but we are interested in what lies beyond glitz.

Later, shown the Life River, we might look back and wonder if there were a waterfall from the city as it lowered upon earth. If such a river is not overflowing, is it a circular river contained within the city itself? If it is not overflowing, it is really a river of Life?

Eventually we will probably come to reflect on this vision as a vision and begin to have it inform our own behavior drawn to be based on it. Worshiping for Worship's sake is gone (no temple there to receive manipulative praise). With open gates there may be some uncleanliness that enters (after all, aren't you expecting to be there?). The whole Book of Immigration Policies, aka., Book of Life, is trumped by an open door. And so we are informed about our living when restrictions take a second place to our work of opening doors. With an abundance of living water we can expect that a Tree of Life (left over from Garden Eden?) will keep on bearing fruit, everlastingly. With such fecundity, we can afford to be generous, month after month, new fruit will ripen.

So worship changes, relationships change, and economics change when we are living in the shadow of a New Jerusalem. Imagine the changes in your life if hanging over you were not Damocles' Sword, but a templeless, open-gated, fruitful city - a preferred future - that we can model here below as it is ahead and above.
 

Psalm 67

Easter 6 - Year C

Psalm 67

Indeed, if G*D can be merciful to us, to whom cannot G*D be merciful?

Let us count the ways in which we have hindered the earth from producing. If G*D can be merciful to those who do in their ancestress (being created of the clay), G*D can be merciful to many.

Oh, we always claim our care for the earth is honorable - mountain-top removals, over-fertilizing, seeing oil spill after oil spill simply as collateral damage, refusal to drive one less mile than we can, dumping hazardous waste in the poorest neighborhoods, and so much more, all have a stated best intention to trickle wealth to masses but none do it with integrity for the end result has been increasing riches in fewer hands.

Would that our reception of mercy would effect a change in our behavior. Apparently it will take more than mercy to transform our behaviors. One of the things it will take is openness to a teaching function for Spirit Holy. Another thing it will take is a consciousness that we are called to more than we have so far been up to accomplishing. Teaching "call" is an important ancillary function to expressing mercy.

In today's New York Times there is an editorial about banning burkas in Europe by Jean-François Copé, the majority leader in the French National Assembly and the mayor of Meaux. Here are two important paragraphs that we are not free to simply do what we want when we want to.

     "The permanent concealment of the face also raises the question of social interactions in our democracies. In the United States, there are very few limits on individual freedom, as exemplified by the guarantees of the First Amendment. In France, too, we are passionately attached to liberty.
     "But we also reaffirm our citizens’ equality and fraternity. These values are the three inseparable components of our national motto. We are therefore constantly striving to achieve a delicate balance. Individual liberty is vital, but individuals, like communities, must accept compromises that are indispensable to living together, in the name of certain principles that are essential to the common good."

If this Psalm is not intimately connected to the common good, it loses some of its soul.
 

Acts 16:9-15

Easter 6 - Year C

Acts 16:9-15

Last week Peter had a vision. This week Paul has a vision. Beware, next week you will have a vision and unexpectedly travel to stay with someone.

Last week Gentiles were welcomed in. This week Gentiles are traveled to. Next week "Gentiles" (by whatever measure of being left out, marginalized, exiled, etc.) will continue to open their hearts (a miracle in itself that one could wish upon the religious insider).

"Gentiles" as Gentiles, women as Gentiles, foreigners as Gentiles, any discriminated against individual or group as Gentiles: plead for non-Gentiles to finally get a vision that will trigger compassion within themselves and stop the discrimination and physical/economic/spiritual violence against "Gentiles". This is a call to the insiders to stop being blind to the consequences of their decisions and actions. For Paul it is an extension of his first encounter with Jesus. His blindness became more than simple blindness, it was also a motivation to not be blind again, to see Jesus everywhere, even in heathen Macedonia.

It is in our conversion that we find hope to be converted and reformed again and again. The goal of a once and always reforming Church is a good one for an individual. The Spirit of a Living G*D, revealed again and again in vision after vision, continues to push us to join the Jesus, Peter, and Paul tradition of an expansive and expanding view of G*D's presence in this world.

To extend Lydia's closing comment, "If you have confidence we are growing deeper in G*D by doing so together, let us stay with one another, be guests of one another, and, together, envision others, now separated from us, joining us." Would this be something that your congregation would be comfortable with as a practice and not just a nice thought?
 

John 14:23-29

Easter 6 - Year C

John 14:23-29

Who did Jesus respond to and what question was he dealing with? Pericopes that begin as this one did, "Jesus answered...." are beginning too late. Every response has a context and without that specific the response attaches strangely anywhere it lands.

Jesus has said that he would be seen by his friends after he was no longer seen by others. A Judas by any other name asks about this limitation. Is it a voluntary decision on Jesus' part or a blindness by others?

As per usual, Jesus steps aside from the direction of the question to better respond to it. The bottom-line is that, as a result of learning from their experience of Jesus after he has gone, they will be able to reframe the question and act in a different way. They will grow congruent in their past experiences of Jesus and their present experience of G*D (spirit teaching talk here), which will lead them to trust the arc of the future so strongly that they will act in the present in light of what they yet expect. Responses by others will not raise a question about willful blindness or a limited, predestined, rejection. The focus will be upon what Jesus' followers have continued to learn and enact.

Peace is connected with a teaching of how to remember and anticipate. In this connection comes a strength and focus of action that would otherwise be dissipated over too much time, space, and opportunity. Want peace? Trust your action to make a difference, whether or not you can see it.

This kind of peace lets you see not only Jesus, but to recognize every other saint in any other tradition.

Try this song by Small Potatoes,
and see if it is close to what you understand some Holy Spirit has taught, is teaching, and will teach you.

- - - - - - -

GARDEN WALK J. Manning

There is peace in every garden
There’s a universe in every flower
There is holiness in every footstep
Every moment, every hour


Oh, let us walk the dappled pathways
And elect one single bloom
Then bring your face so close
That you can smell its sweet perfume

Then look -- oh, really look inside
And you will understand
Just how infinity can fit
Within your hand, within your hand
CHORUS

Oh, see the waterleaf, the meadowsweet
Bloodroot and spiderwort
Trilliums, delphiniums
Joe Pye and hellebore

And that blue guy -- I don’t know its name
But I don’t really care
It doesn’t matter what it’s called
But that it’s there, it’s there, it’s there!
CHORUS


Oh, let us walk ---------
No need for talk -------
Breathe in ---------------
And breathe out again


Call it the work of Mother Nature
Adaptation over time
Or an act of God -- my god!
It’s all a miracle sublime

And though we can’t know how it got there
I think we can agree
It’s not important that you know
But that you see, you see, you see ...
CHORUS -- tag


Oh, let us walk ----------