Matthew 28:1-10 (Easter)

Year A - Easter or Assured

April 20, 2014

Matthew 28:1-10

It is not bad enough that we have seen crucifixion after crucifixion and now the crucifixion of our beloved. It is not bad enough that we have not attended to his body or had to finally come to grips with his absence. Now an earthquake like we have never experienced before and a vision in the midst of the shaking. Stones rolled. Fear paralyzed.

As quickly as that, another story for this time begins. Journey back to the beginning to see it again for the first time. Return to Galilee! Start to live what you have seen lived. [Note: I am leaving out the whole worship Jesus thing: Reference The Five Gospels and other sources that suggest this is a story-telling technique as opposed to quotable material.]

This living beyond ourselves is a task beyond what can be done on one’s own. Gather a community. As we learn later in verses 16 ff., what we live together becomes a witness to others. So, don’t ignore living yourself into trustful action and only consider believing or talking yourself into changed living. Attend to your experience.

John 20:1-18 (Easter)

Year A - Easter or Assured

April 20, 2014

John 20:1-18

Oh, how dark is a Sunday morning after a Saturday of having Friday sink in.

Oh, how dark is a open tomb. It beckons, “Next”.

Oh, how dark when physical absence becomes psychic absence.

Run, yes, run! Help, yes, “Help!”

All that’s left is some form of belief beyond understanding.

Oh, and returning to the usual we left for with no room for understanding. There are only earlier tapes to turn to.

It is so hard to wait for clarity. We make up beliefs to cover our lack of understanding and go as merrily as we can.

Without belief Mary weeps and waits; waits and weeps. A small sparkle in tear-dimmed eyes begins to see reality anew. This is not empty nothing to be covered over by frail belief.

Stating her reality: “Taken away”, “I do not know”, Mary presses for understanding. “Where?”

As quickly as Newton’s apple falling on him, Mary hears her name, her belovedness.

“Do not hold on to belief alone for it stops ascension, growing, more.

And Mary went on to affirm what she now knows of a process of life and more life, not to simply believe and retreat.

And it was dark and it was day, a new day.

A busy Week

Each day this week has 4 lections of its own plus 1 or 2 in preparation for Sunday.

The day will be indicated along with the pericope.

Good luck.

Read what you can and let the rest go.

Wesley

Philippians 2:5-11

Year A - Palm Sunday or False Dawn Sunday

Year A - Passion Sunday or Premature Fear Sunday

April 13, 2014

Philippians 2:5-11

Before getting into this passage there is information about privilege that needs to be explored. If you are up for an hour’s tutorial on this you can go to The Pathology of White Privilege. If you have not done your work in the area of entitlement this is a very dangerous passage.

Talk about emptying and humility that does not take into account the invisibility of privilege to the privileged ends up being pietistic nice that confuses charity with community organizing. Charity mostly continues dependence because the charity-giver benefits by not having to question the system they are in or to own up to their responsibility for actually changing unjust systems.

It won’t be long before we exalt humility to the point of passivity. The kind of humility looked for here is not the emptying kind, but the being filled-with kind. Remember that humility is connected with humus, earth, ground, mud, clay. Humility takes us back to creation where each part is connected with every other part. Every creative act, not just that of humans, reveals an image of G*D. To be humble here is to be filled with a passion for health of every other we encounter. This sort of humility is active, active, active in seeing that there is no overlay of privilege (no over-privilege causing under-privilege) that blinds us to the inherent image of G*D present in another.

Do all the Christ-is-Lord talk you want, if Christ privileges you, the point has been missed.

Psalms 31:9-16

Year A -Passion Sunday or Premature Fear Sunday

April 13, 2014

Psalms 31:9-16

Distress: a life spent with sorrow and sighing. Entropy wins, again and again. If we don’t trip over a palm branch today, we will tomorrow. And if not today or tomorrow, overmorrow. In any case, three days hence draws us closer to death and no parade will stop its march.

It is important to face this dread prophecy that it might be borne and we, with it, carried over its reality.

With death as our advisor, we enter a new week. Anticipating the worst, we still breathe and move forward in trust that the coming black hole will have its wormhole through which we might crawl into a new Eden. And, surprising enough, with or without an out, we proceed anyway.

Is this trust or inertia? Either way, we live as best we can with what we have.

Psalm 118

Year A -Palm Sunday or False Dawn Sunday
April 13, 2014
Psalm 118

Steadfast love endures.
Let those who experience this say, “Steadfast love endures.”
Let those who affirm this say, “Steadfast love endures.”
Let those who have forgotten say, “Steadfast love endures.”
Let those who yet hope say, “Steadfast love endures.”

It takes an immediate experience and/or a long eye to simply state, “Steadfast love endures.”

Where’er ye may be, whate’er wind may blow
May ye raise a thankful cry, “Steadfast love endures”
E’en when dark, light still doth jump and flow
Beyond each alarm an echo calms, assures

Isaiah 50:5-11

Year A -Palm Sunday or False Dawn Sunday

Year A -Passion Sunday or Premature Fear Sunday

April 13, 2014

Isaiah 50:5-11

What needs listening to is new, morning-by-morning. While what we hear may be the same day-after-day, there will be both variations on a theme and a new word. Prophets attend to the variations as well as the consistencies; to a next word as well as a past word.

One of the constant prophetic tensions is that of carrying the persistence of an ever-flowing stream and a flinty face. How to be clear and process-oriented as well as clear and decision-oriented is tricky business. What we hear and our context begins to define our presentation to others, as well as our own personality and experience base.

What will folks hear from you this Sunday that will carry them through a recapitulation of an ancient week and their own realities in the next six days? Will it focus on continuing to listen during a confusing, daunting, fearful day? Will it give an answer that will shape and limit whatever is being said? It will be all too easy to present flint when what is needed is a spark from it rather than flint standing pure and alone.

Matthew 27:11-54

Year A -Passion Sunday or Premature Fear Sunday

April 13, 2014

Matthew 27:11-54

The agony of defeat without the thrill of victory gives an unbalanced view of the week ahead, whether your ordinary week or this one set apart by the church as having some additional value labeled holy.

With this truism out of the way, we can deal with a potential spoiler alert for Friday. (This is to suggest that a trailer for Friday should focus on the qualities of a Teflon Governor, obedient soldiers, and crowd by-standers. How they operate is more enlightening than getting prematurely to a revision of a culpa mea into triumphalism, “Truly this was . . . .”)

The better we understand the bit players, the better insight we will have into our own excuses for participation in the evil of our day. 

Matthew 21:1-11

Year A -Palm Sunday or False Dawn Sunday

April 13, 2014

Matthew+21:1-11

The thrill of victory without the agony of defeat gives an unbalanced view of the week ahead, whether your ordinary week or this one set apart by the church as having some additional value labeled holy.

With this truism out of the way, our preferred way of treating this Sunday is through the eyes of anticipated victory. Surely it won’t be that way but it is more reflective of the vision of the disciples and those who have some sense of the Church Triumphant with privilege over all other aspects of life.

Jesus was probably tired of the disciple’s denial of his understanding of the Jerusalem part of his journey and gave them some busy work. “Go get me a donkey. Oh, and a colt also.”

As is Matthew’s wont, he sees in this prophecy revealed. When we have our eye on interpreting everything as though it were applicable to right now we lose track of how funny life can be. Did you catch the humor in the NRSV use of antecedent in verse 6? “...they brought the donkey and the colt, and put their cloaks on them, and he sat on them. Admittedly I don’t know know how antecedents really work as I am constantly mixing them up in the midst of conversation and quite unintentionally derailing the seeming intent of others with my confused reply. Nonetheless, chuckle where you can.

The crowds ahead of Jesus riding on the disciples (chuckle), and those behind, shouted loudly while Jesus is recorded as not saying a mumbling word. Everyone is projecting on Jesus. We are still projecting.

Question for the day: Who are you listening to these days to whom you ascribe prophetic tendencies in their arena of activity? Is simply a recognition of this enough? Or, are you working to bring their vision of a better world into reality through your public and private lives? We are called to not only walk our talk, but to walk the talk of those who are prophetic for us.

Romans 8:6-11

Year A - Fifth Sunday in Lent or Conviction ^[5]

April 6, 2014

Romans 8:6-11

Imagine G*D at creation not caring a whit about the flesh. Where then sun, moon, fishies, plants of every kind, and you and I. 

Obviously those in the flesh can please G*D simply by being flesh. 

Instead of talk about Spirit, which can get pretty controlling depending on who is doing the defining of an authentic-spirit that they contain as opposed to your evil-spirit, please remember yourself as an Image of G*D, one toward whom steadfast love of your flesh and more is evidenced moment by moment.

For the remainder of Lent it would be an informative exercise to set yourself to listening to your own language and monitoring your reading and listening to others in such a way that whenever the word Spirit arises that you would translate it as Image of G*D. After a week or so of doing this there may be a new appreciation of the glorious mystery that is you and every other.

Psalm 130

Year A - Fifth Sunday in Lent or Conviction ^[5]

April 6, 2014

Psalm 130

Speaking Pain to Power

Out of the depths I cry.

Hear my voice; attend to my voice.

You make judgments of my worth.

Who besides yourself can stand anymore?

Yet, even you, carry a forgiveness potential.

Employing it will bring you honor and thanks.

While you judge between my plight and your generosity, I cry.

No one has scanned the horizon for hope more than myself.

It comes down to your choice, this time, that I might have a choice.

With millions of others in their grave, I cry and hope.

Love is on trial again.

A potential for assisting others remains only potential.

How choose you? Will you help?

Ezekiel 37:1-14

Year A - Fifth Sunday in Lent or Conviction ^[5]

April 6, 2014

Ezekiel 37:1-14

We can talk about old bones and connected bones. We can also talk about contemporary bones that are uncared for. Today is a day that Americans celebrate 7.1 million more people having medical insurance. For them we rejoice and are thankful for the mystery that brought this through a dysfunctional legislative system.

Given the millions still left out of our cultural baseline for health care, there will still need to be a major revision to this tinkering with a capitalist insurance model. Until communal care is available for all (recognizing that individuals with additional resources will still be able to get additional care) every stop-gap modification will simply be delaying an eventual acknowledgment that basic health education/prevention and health care is a human right.

Imagine being a public microphone, like those most recently used in the Occupy movement, repeating what you have heard: Roll the Stone back for All; Come out from your Grave and Live.

Live the Spirit of G*D placed within you and the time and place you occupy. Prophesy!

John 11:1-45

Year A - Fifth Sunday in Lent or Conviction ^[5]

April 6, 2014

John 11:1-45

While appreciating the specificity of people and locale, it is all too easy to bring this down to a miracle story for one small group of people. Breaking the rules of nature, even to make a glory point, ends up with unintended consequences.

Here “belief” in Jesus has a tangible reward. Lazarus rises.

It turns out this was a publicity stunt. The reaper of rewards was not Lazarus, Mary, or Martha but for those who happened to be part of Martha and Mary’s support system, weeping with them. “I am doing this for the crowd so they may believe me.”

Bottom-line: Many, but not all, “believed” in Jesus. Where is the teaching to trust, anyway?

So, Lenten Discipliners, you are not fasting for your sake, but for the crowd. Go ahead and stand on a street-corner. Yes, you’ll hear about it. “You’ve taken it too far—go to your closet” After this story it is difficult to know where “too far” might be.

Perhaps Lent is not so much about particulars as finding a way to discern where to go and when—retreat or charge ahead—charitably mourn with those who mourn or to structurally change our community system to reduce events that bring on mourning.

Ephesians 5:8-14

Year A - Fourth Sunday in Lent or Conviction ^[4]

March 30, 2014

Ephesians 5:8-14

Having been in “darkness” and now being light, I know there is a darkness still in you that I will ferret out by shining my light into your darkness. Spiritual rape excused.

And it was evening, but now it is morning. Live in the light as though light were present as well as you lived in the dark as though it were dark. To each there are fruits and flies.

To live in the dark well is a blessing. To live in the light well is a blessing.

Be awake in the dark. Be awake in the light.

[Yes, sleep and day dreaming are legitimate ways to be awake.]

Psalm 23

Year A - Fourth Sunday in Lent or Conviction ^[4]

March 30, 2014

Psalm 23

The New Community Bible notes this Psalm “glides easily from the metaphor of the shepherd to the metaphor of the host”. 

We, too, find ourselves in the everyday world with all its ups and downs. Since we are patterning people we are able to see a thread of life running through everything, even death. We sense a shepherd, some cosmic assurance that all manner of states of being shall be well and weller again. We are hosted.

Sometimes we consider the end of this Psalm to be some heaven we achieve. Here, though, our sense of being hosted shifts and we find ourselves hosting. To dwell in some metaphoric house of G*D is not a resting place for us but is to bring us to a place of responsibility for said house and to be a good host. Note that hosting does not begin at the door, but with an engagement of people before that so they can see our care for them and all. This is a generic invitation that turns specific over time. “Come, let us reason together, let us live in peace together.”

What is usually seen as a Psalm of comfort in a time of distress is also a call to being a H*st. Imagine living in a world where we host one another.

It will help if you look up the word “host” and follow its derivation. It seems the root is “enemy” and later becomes “host of guests/visitors/strangers/foreigner/enemies” and a root for “hospital”. If “host” can move from a horde of enemies to caring for them, imagine this Psalm recording a journey of your life from estranged to caring.

Isn’t that a Lenten journey worth the travel. Let us be a host to creation and one another (friend or enemy) and we will find we have also hosted G*D. 

1 Samuel 16:1-13

Year A - Fourth Sunday in Lent or Conviction ^[4]

March 30, 2014

1 Samuel 16:1-13

How to make distinctions is a part of the game of survival. This is like me or likes me—I am delighted and draw near. This is not like me or doesn’t like me—I am fearful and flee or fight.

Eventually we have to recognize that our ability to recognize only goes so far—a book cover or first impression. It give gross information but is not fine enough to really sift out what is going on. Experience can get fooled by a pretty face, a complement, and familiarity. The complete Shakespeare corpus is daunting and illumining. Our heart’s desire fails to remember our same heart’s demands.

It is easy to divide things into male and female. We don’t like to be confused by those born without identifiable genitalia and their acculturation as boy or girl. It is easy to divide both males and females into our extant class/tribal/racial categories. We don’t like to be confused by those who do not fit easily into their class (Giovanni/Francesco di Pietro di Bernardone) or are bi/multi-racial. In today’s world we get further confused as each gender can claim one or more orientations of affection. The finer the distinctions get, the more anxious we tend to become.

And yet it is possible to work our way through whatever easy characterizations we have of one another to see the gifts below the surface that will benefit all when given an opportunity to be nurtured and implemented. Who ever heard of such a thing as a Black Astrophysicist and now we are relearning the wonder of the cosmos. Even a decade ago, could you have considered the election of a Lesbian to a seat of power in the overwhelmingly white, rich, male environment of the House of Representatives? Absent David; how would he even be on the long list of potential anointees?

This story tends to leave us with an impression that only G*D can make fine distinctions about the gifts of the heart. Remember all of David’s life and his failings and how G*D is reported to have stuck by this choice. The learning here is to dive deep into lives to find a larger story in a smaller setting. A practice of looking on hearts regardless of observable gender/class/tribe/race/orientation/etc. and honoring a preferred identity does pay off to increase our ability to live peaceably together (an eternal Bethlehemic desire).

Hebrews 10:4-10

Year A - Annunciation or Creation’s Conception

March 25, 2014

Hebrews 10:4-10

Remember the multitude of creation stories:some here and some here and even more here that have been scattered through space and time.

It is worth the time to consider how this story plays with other accounts. How would you compare and contrast these and other similar recountings in regard to “will” and “atonement”? Without this basic work a misconstrued beginning will mischievously echo into our current decision-making.

Stepping outside your current story about your beginning or that of the world/cosmos, will help you come back to it a wiser person. Now you can confront stolid fate with a next creative choice.

Psalm 40:5-10

Year A - Annunciation or Creation’s Conception

March 25, 2014

Psalm 40:5-10

Creation’s birthday is another time to celebrate a covenant service. While doing so it is also important to keep alert to the temptation to idolize our relationship with G*D where G*D cannot be aspired to, only obeyed, and we are entirely at G*D’s behest.

The Wesleyan Covenant Service includes sentiments such as: 

I am no longer my own, but thine.
Put me to what thou wilt, rank me with whom thou wilt.
Put me to doing, put me to suffering.
Let me be employed for thee or laid aside for thee,
exalted for thee or brought low for thee.
Let me be full, let me be empty.
Let me have all things, let me have nothing.
I freely and heartily yield all things to thy pleasure and disposal.
And now, O glorious and blessed God, Father, Son and Holy Spirit,
thou art mine, and I am thine.
So be it.
And the covenant which I have made on earth,
let it be ratified in heaven.
Amen.

While finding this to be personally meaningful in a non-attached way, in its prescribed form there is no wrestling through to an agreed upon meaning, there is only signing on. As long as this is a relational document revealing steadfast love, it continues to bear some fruit. When it becomes a control mechanism to not step outside some currently perceived “plan” or “G*D’s will”, our sense of beloved community goes askew and we settle for hierarchy instead of partnership.

To see what this looked like to generations before us go to:

http://wesley.nnu.edu/fileadmin/imported_site/Wesley_Covenant-1781.pdf

Psalm 45

Year A - Annunciation or Creation’s Conception

March 25, 2014

Psalm 45

Verses 4–5 bring us a deep divide in our spirituality. There doesn’t seem to be an easy way for more than individuals to come to grips with the tension between our better and worse tendencies.

Glorious and triumphant, ride on
for the cause of truth, gentleness and justice;
let your right hand show marvellous deeds.

Your arrows are sharp,
the enemies of the king lose heart;
nations fall beneath your feet.
     [The New Community Bible]

In no time at all we find our ideals of truth, gentleness, and justice brought low by domination of those who are not us. We are even ready to leave our ancestors behind in favor of the power of sons for generations to come—“In the place of ancestors you, O king, shall have sons; you will make them princes in all the earth.”

While the definition of beauty shift from time to time within a culture and between cultures, the thrust here is boys are powerful kings and girls are beautiful queens who beget more powerful boys to become kings.

Remind yourself again about “truth, gentleness, and justice”. How will you practice that in a culture for whom it is happy talk, not intentional implementation?

John 9:1-41

Year A - Fourth Sunday in Lent or Conviction ^[4]

March 30, 2014

John 9:1-41

Don’t you often fall back into wishful thinking that G*D is not just concerned about judging your immortal soul, but should pause to change things so you might become a poster child for miracles? It is a significant temptation that keeps coming around.

At stake here is something more than miracle—it is the regular word “Neither” when faced with a choice that is, on-the-face-of-it, too small a question.

Just being able to say, “Nope, too restricted a question that asks me to buy into a view aimed at assessing blame”, is a needed miracle always at hand, ready for use.

We might shift this into the question of orientation in today’s world—“Who sinned, this L or G or B or T or I or Q person or their recruiter?” There just isn’t a way to get at this matter for it forces people and cultures/tribes into false choices. “Wrong question”, is the only helpful response available. Even giving evidence for someone to see what is before them doesn’t work for those committed to the benefits accrued to them by virtue of a rigged system.

Do note that this false question does ultimately end where it begins. It moves directly from the leading question of, “Who sinned” (verse 2), directly to the predetermined response of, “You were born entirely in sin” (verse 34).

Lent is an opportunity to practice catching on to trapping questions more quickly than before and to both stepping aside from it and using your spiritual jujitsu to help the momentum of the false question fall flat on its face. Attend to these next days to practice identifying what false questions come from family, community, and tribe so that by Sunday you can encounter this passage again with a fresh example.

Isaiah 7:10-14

Year A - Annunciation or Creation’s Conception

March 25, 2014

Isaiah 7:10-14

Since the 2^nd century this passage has been a dividing passage between people. Is it a Jewish prophetic story about some young woman available for seeing by both Ahaz and Isaiah? Is it a Christian story presaging a young Mary, generations in the future? It even divides Christians depending upon their theological need as reflected upon in The New Interpreter’s Bible, “Texts such as this one, especially when read in the context of Christian worship, sharpen the tension between the historical meaning and the homiletical or theological interpretation of the Bible, and of the Old Testament in particular.”

Speculation has it that the “young woman” was passing by or was Isaiah’s wife (8:1-4) or was Ahaz’s Queen, Abijah (Abi), who gave birth to Hezekiah (Immanuel?), a mirror image of Ahaz and later counseled by Isaiah.

What do you mark as a significant beginning spot. A big bang? a big asteroid? a new relationship? your own conception? a particular war? a philosophic insight? The pious denial of a sign by Ahaz or the subsequent eagle-eye of Isaiah to note a pregnant woman? Starting points are important as they shape what we will subsequently note as confirmation. Later an alternative starting point is cause for censorship and revolution. Any idea what our next agreed upon starting point will be and how long it will last?

Luke 1:26-38

Year A - Annunciation or Creation’s Conception

March 25, 2014

Luke 1:26-38

Scene 1: Good ol’ sweet-talkin’ Gabriel. His backseat of the car patter wasn’t quite believable until Mary’s hormones kicked in. At this point there is no turning back and, “Let it be”, becomes an imperative.

Scene 2: Powerful Gabriel has never taken “No” for an answer. He is god’s-gift to women. After favoring Mary with his mere presence, it isn’t long before he has a hand over her mouth and with a grunt says, “Don’t yell, you’ll thank me later...God...O, God!”

Scene 3: Accountant Gabriel is present to make the trains run on time. Following instructions from the next level up, Gabriel visits Nazareth (or was it Bethlehem as Matthew reported?). He has an explanation for everything. There is no discrepancy. Nothing is impossible if we just cooperate with The Plan.

Scene 4: How would you describe this scene. Remember that in ancient of days March 25^th was honored as creation’s birthday. Was there or was there not a big “Bang”? To keep things nicely tied up, the New Creation, of course, would be conceived then and be revealed nine-months-to-the-day later, December 25^th. Or was it the other way around and Jesus really was born in the Spring as a goodly number of scholars suggest?

O the post hoc, ergo propter hoc stories we tell ourselves to reduce tension and thinking.

Well Encountered

Year A - Third Sunday in Lent or Conviction ^[3]

March 23, 2014

Well Encountered

en route elsewhere

tired

thirsty

hungry

foreign

we sit

still privileged

we wait

for service

“Be an angel,

bring me

a drink.”

still expectant

we are

surprised

by 

a surprised

response

still special

with knowledge

expected of

the unexpected

we add

a sweetener

now intrigued

our potential angel

is drawn nearer

through their questions

almost ready

for reframing

alright

here we go

I ask for water

you give it to me

I give you Water

you get the better deal

alright

Angel is in

“Any out from

daily drudgery

will suit me

just fine.”

of course

there is  just

one more thing

bring the one

who should have

undrudged you

of course

that would be

helpmeet spouse

fair culture

cute bootstraps

right rituals

“I see

you want me to see

there is nothing

in my past or

present context

to lighten my load.”

I see

you see 

what I see

welcome

to a prophet’s

life

and so

it came to pass

Angel Photina left

without sharing water

and yet with

Water renewed

Romans 5:1-11

Year A - Third Sunday in Lent or Conviction ^[3]

March 23, 2014

Romans 5:1-11

Ready to die for Jesus? Is this your crusade call, “Die for Jesus!”? Meaning what I do and what I do to you.

Ready to have someone else die because they aren’t ready to die for Jesus? Yes, crusades of all shapes and sizes are still going on, “You don’t die for Jesus like I die for Jesus so you will have to die.” Justifying brains are a wonder to behold.

Do you think this is the message Photina took to her storybook village?

Do you think that her message might have more to do with reconciliation. A woman with five “husbands” might know a bit about reconciliation that would ring true on the telling of it. The experience of assurance (experienced reconciliation) is one of the most powerful motivators in a person’s life. It can even trump the accumulated prejudices of a whole community. This kind of assurance goes even further, into all the feared deficits of a life poorly lived to reframe the story of a life. 

May the story of your life echo in the lives of others and theirs in you.

Psalm 95

Year A - Third Sunday in Lent or Conviction ^[3]

March 23, 2014

Psalm 95

About what is your anger swearing these day. G*D’s swearing during the Exodus extended the time between Egypt and an Utopian Promised Land. The journey went from a straight line to a generational wandering.

This is a fine example of a negative swear. “Not you!”

It is more difficult to have a positive swear. “No matter what, You!”

This is part of our journey, opening a way where there seemed to be nothing that could be done. This usually entails some behavioral change on our part and a commitment to continue saying yes to a needed change, regardless of the obstacles.

I’ve been pleased to be part of the Love Prevails part of Kairos CoMotion that has a positive swearing that if we Disclose(t) the consequences of discrimination, Divest providing resources that prop up divisive theologies, and Disrupt the silence about the way we hurt one another, then an Affirmative Land will help us be better together.

What kind of swearing are you doing today?

Exodus 17:1-7

Year A - Third Sunday in Lent or Conviction ^[3]

March 23, 2014

Exodus 17:1-7

Hmm, G*D set them/us up again.

• The Israelites journeyed by stages (way stops, not wild-west conveyance).
• as the Lord commanded.
• They camped at Rephidim,
• but there was no water.

Of course an argument ensued with Moses, as close as folks could get to G*D. Note the parallelism— why quarrel with me? why test the Lord? 

Finally a delineation—Moses cried out to the Lord to save his own skin. We are so easily persuaded to speak for G*D; so desirous to be identified as G*D by others. Until finally the cost is too great.

Eventually the famous plague stick is used. Out comes water and a Chance Card that says: “Go directly to death—Do not pass Jericho, do not collect a Promised Land”

So is G*D still with you when you find yourself at a dry place in your life? Whether planned or not, how do you engage a dry night of your soul? Complain? Blame? Act? Does G*D plan lives? If so you better be ready for a Rephidim or three along the way. Think about that now rather than just reacting in the moment. Hopefully this will change your response whenever you are so tired you can’t reach out for a drink on your own.

John 4:5-42

Year A - Third Sunday in Lent or Conviction ^[3]

March 23, 2014

John 4:5-42

Imagine Jesus tired—too tired to draw a drink. Was that act beneath him (disciples had gone on to get food, women had often waited upon the whole group—where were the groupies this time) or was he simply tired?

Jesus’ demand of a drink points in the direction of privilege (Male and Jewish trumping Samaritan Female). His play on well-water and living-water points toward a teaching opportunity. Tricky business, this business of engaging after-the-fact scriptures.

Adding to the trickiness and to emphasize that this is one of John’s theologically based vignettes is this from The New Interpreter’s Dictionary on Sychar: 

Although this area is rich with natural water resources—a detail that is relevant to John’s story—the location of ancient Sychar is problematic. Since Shechem was destroyed in 107 BCE, it is difficult to directly associate Sychar with a city in ruins in the 1^st cent. CE. The city of Napolis, built near the end of the 1^st cent. CE, is not a viable candidate either. Since the mid-19^th cent., Khirbet Askar has been considered a likely location for Sychar because of its location a half mile from the well, but no archeological evidence supports this identification.

One thing this does is to open up this story to all times. How does this shed light (traditional name of the woman is Photina [light]) into your life and how do you shed light into the lives of others?

Has your life finally been revealed to you? Are you interested in still waters [harbor] or living, roiled [a-sea], waters? Yes, both are needed in a long journey, but where is your passion?

One last comment about the two days Jesus stayed with the Samaritans (creedally like descending to the dead). If the third day is a resurrection day, then then the two-days are a Lenten season and it is the people who are raised to new life on the third day as Jesus journeys onward to a next harbor.

How do you spin this story into your current time and place?

again?

Year A - Second Sunday in Lent or Conviction ^[2]

March 16, 2014

again?

Abram, Jesus, I, You

called from understandable home

to wilderness journey

on a wild entrepreneurial promise

of grandeur

oh yes

and blessing too

we each and all

wrestle through 

our Nicodemus stage

of being drawn onward

all the while resisting

with delaying tactics

“How can this be”

every student knows

how to distract a teacher

a dumb question on

a pet topic

does the trick quite nicely

until the trick backfires

and we hear the call anew

Indeed, G*D is not calling

to just change location

but to shift hearts

to birth compassion

by entering

condemnation’s womb

to be born anew

Romans 4:1-5, 13-17

Year A - Second Sunday in Lent or Conviction ^[2]

March 16, 2014

Romans 4:1-5, 13-17

How ethereal is faith? Might it touch the stuff of life without being contaminated by law/works?

While Paul may be trying to make a case that faith is separate from and  precedes works, his presentation has been received as a separation of the two. All that is creedally important is the form of the words recited. This is not about power as words are powerful and shape our behavior. It is, however, about being able to honestly engage creation (our own and that through us).

We have focused on one side of an internal argument about what is Jewish and what is Christian. This is like listening to Fox News and thinking you have a sense of what is really going on in the world. Everything gets filtered through only one lens. Even their brief forays into another’s vision is intentionally set in a context that makes it laughable and dismissible. Don’t doubt for a minute the structure of faith of Fox News. They will subvert every “work” to it. Lest there be any doubt, it is not just Fox News, we all do the same, just less consciously.

Back to this text, is this a more or less helpful response than Jesus’ to people like Nicodemus? Perhaps it is a toss-up? Would you prefer to deal with Jesus or Paul?

Psalm 121

Year A - Second Sunday in Lent or Conviction ^[2]

March 16, 2014

Psalm 121

“Help.”

“G*D is present in your coming and going, both now and forever.”

True? Not True?

As we journey along, sometimes our line is “Help” and sometimes it is an affirmation. If we are not in relationships where these lines are shared, we are not attending to our own needs and wisdom available beyond ourselves.

May you keep this conversation going.

Genesis+12:1-4a

Year A - Second Sunday in Lent or Conviction ^[2]

March 16, 2014

Genesis 12:1-4a

Surprise!

“You, Abram, don’t know me. I’m a G*D beyond—beyond your present Babel-scattered tribes; beyond your present experience base; beyond, well, simply beyond. So—arise from sleep and follow where you know not where. You will be a germinated seed around which the scattered are reorganized.”

“I, Abram, say, ‘Huh?’”

“OK, Abram, here’s what’s in it for you. You get in on the ground floor of the building of a great nation that will greatly honor you for your spiritual entrepreneurship. This means you will have control over the rest, to bless it or curse them depending on whether you feel they are blessing or cursing you.”

“Ahh,” says Abram, “I’m in.”

This has the feel to it of the beginning of any adventure. Perhaps a third start will be the charm—Adam (Eden), Noah (Ararat), Abram (Haran). Perhaps more starts will come. Who's next? Joseph (Egypt)? Moses (Horeb)? Mary (Nazareth/Bethlehem)? Saul/Paul (Damascus)? Muhammad (Mt. Hira/Mecca)? Luther (Germany), Wesley (England)? “Your Name Here” (Wherever You Are)?

Call and Response—A story ever new. Listen. Enjoy the ride.

John 3:1-17

Year A - Second Sunday in Lent or Conviction ^[2]

March 16, 2014

John 3:1-17

There are those who have what feels like an instantaneous conversion. Nicodemus was not one of these. His journey was an evolving one.

Even though we pick up his story in the night, Nicodemus has his eyes wide open to see the terrain of his current life. Signs had been seen and he desired to investigate the signs. In another era we would have called him a scientist. He begins by asking questions based on what is currently known: the birthing process is linear and not reversible.

And a new thought: physical birth is only one kind of birth. We know that we are built from birth to have multiple, if not infinite, births of physical regeneration. There are additional births of stages of life and insight and relationships and so much more that we experience along the journey from a birth to a death. These are as mysterious as a first conception and a first birth.

Questions comes to haunt us. We are all creatures of our time. We do not understand what we have not encountered. We can’t think our way into knowing what we don’t know. We can but be open to hearing the results of other experiments and be ready to test them in our setting.

It is not just a matter of believing what we believe but to live as though we are not condemned to remain at our current level of engagement. Is the present the best that can be imagined and tested? No, we are not condemned to remain in the limits of love we have. We are invited to an expansive and expanding love (universe, if you will).

Nicodemus’ journey has a ways to go in the Christian scriptures and who knows where beyond that, but for now Lent takes on a new level of commitment to be open to what might yet be. Our blessing includes the option to test a new openness, to draw nearer a next dawn.

through

Year A - First Sunday in Lent or Conviction ^[1]

March 9, 2014

through

led to ministry

led to baptism

led to temptation

led to ministry

tempted by hunger

tempted by bread

tempted by temptation

tempted by privilege

turn around beloved

turn around hungry

turn around devil

turn around angels

said and said

written and written

faced and faced

onward and onward

give thanks at the river

give thanks in the wilderness

give thanks in the moment

give thanks from here on out

Romans 5:12-19

Year A - First Sunday in Lent or Conviction ^[1]

March 9, 2014

Romans 5:12-19

Did anyone who received Paul’s letter bother to ask what evidence he had for asserting his “Therefore”? Not unsurprisingly, any such query is not recorded. The tape seems to have a several minute gap in it.

If it is revealed knowledge that says sin came into the world through one man, it is important to ask about the revealer and whether they have a vested interested in their revelation. In this case, yes, Paul loses his overall argument if he can’t defend this point. If it is not revealed, it would be important to hear some evidence, of which there is none. This is one of those wondrous dualistic/theological analogies based on rhetorical flourishes. Unfortunately its consequences echo on.

At least there is a tacit acknowledgment that Jesus is human with the repeated comparison to Adam and reference point of “one man”.

If you would like to read a short two-part critique of this section you can go to: Paul's Problem by Bill Long.

Here is a sample from that article:

In short, my contention is that Paul has proved "too much" by his Adam/Christ comparison in this passage. He is inclined to use language such as "all/every" because that is one of the ways he extricates himself from theological problems in his writings. He loves the contrasts, the polar opposites. It is the reason why his lines are so memorable. But, in this instance, his words get the better of him. If we grant the point that all people are condemned by Adam's sin, without more, we must also accept the point that all people are redeemed by Christ's sacrifice without more. The word of proclamation of the Gospel, then, is only to let people know that they are already saved.

A Practiced and Foolish Ash

Year A - Ash Wednesday or Self-Recognition Day

March 5, 2014

A Practiced and Foolish Ash

piety is a dangerous sport

it needs much practice

so much practice is needed

to go beyond mere proficiency

it is only the best athlete

that can be a clown in their sport

here they can teeter on the edge

of disaster and bring it back

only the most practiced piety

can play the fool

in this piety’s pompousness

is humbled and learned from

if you don’t want to fall on your ass

practice practice with your ash

2 Corinthians 5:20b-6:10

Year A - Ash Wednesday or Self-Recognition Day

March 5, 2014

2 Corinthians 5:20b-6:10

Try this: the opposite of hypocrisy is reconciliation.

Pretending to be something one is not does have the potentially redeeming factor of a recognition of who one would like to be. This can at some point be built upon to move in that direction in actuality, not just fantasy. Hypocrisy is not an out-and-out lie.

Not only do we seldom deal with an ideal falsehood, but we seldom deal with some universal truth or righteousness. Reconciliation lives in the imperfect world but chooses the slightly better as a step toward even more better.

While it is comforting to consider that a full-blown righteousness is within our grasp, we are more realistically always in a process moving toward greater reconciliation with ourselves and others. Simply acknowledging we are living in a gray zone and hopefully moving toward a healthier, wholer way is a helpful move.

Intending to put no burden on another is a wonderful intention even if it doesn’t work out that way. Paul’s list of his endurances does become a burden for those of us who may be able to deal with an affliction or two but not for dishonor or beatings. How can we live up to Paul’s level of commitment much less Jesus’? Reconciliation will lie between so we can take one step further while holding our integrity of our particular experience and gifts.

Psalm 32

Year A - First Sunday in Lent or Conviction ^[1]

March 9, 2014

Psalm 32

Happiness and blessing to those who are able to see the distance from their possibility to their current life. In this we hear:

I see the gap in my life and acknowledge it is real. My guilt about this is in the way. I will seek out a direction needed to further clarify and rectify this discontinuity. This surety leads me to trust a context large enough to hold every process that connects me with my dream of drawing my life toward my gifts and integrating my gifts into my life.

Just being on an intentional path is a good and joyful thing to be everywhere applauded. No matter how winding the way, bless the path.

Psalm 51:1-17

Year A - Ash Wednesday or Self-Recognition Day

March 5, 2014

Psalm 51:1-17

Would you attribute steadfast love to your neighbor or environment? If you could see a way clear to do so, you might begin this psalm with:

     Have mercy, O Neighbor, according to your steadfast love.

     Have mercy, O Creation, according to your steadfast love.

Imagine that this lack of imagination is the reason we have a tradition of imposing ashes. We don’t see mercy in one another and, sure enough, it is never there when it is needed.

We are willing to break our heart and have a contrite spirit before G*D, but not before Neighb*r or Earth. Until we can include these, despising continues. What a blessing it would be to all concerned to be able to enlarge the expression of mercy.

While mercy is difficult to measure in others, we should be able to see what this would mean if we added yet another starting spot:

     Have mercy, (your name here), according to your steadfast love.

Where will your ashes of remembrance take you? All the way to remembering your mercy?

Genesis 2:15-17; 3:1-7

Year A - First Sunday in Lent or Conviction ^[1]

March 9, 2014

Genesis 2:15-17; 3:1-7

Whether one is in a wilderness or a garden, temptations arise. Temptations intentional and simply opportune arise.

It doesn’t take any craft at all to present a temptation. It may make the temptation easier to fall prey to, but the basic dynamic of temptation doesn’t really change according to the finesse with which it arrives.

At best we learn from our responses to past temptations, when finally our eyes are opened. It helps to have a community of Neighb*rs so we can assist one another into the realization that we got caught and we can begin the process of repairing the breech in community we widened.

Here in Genesis, G*D comes visiting. In Matthew, angels attend. Note that temptations and a response to them are never the end of the story. Blessing is the background against which a temptation must be viewed. Then we know we are not defined by a transgression. It is important, but a blip against the field of blessing still available.

Our Lenten Journey to a grave of absence, whether we acknowledge it or not, takes place on the surface of everyday choices and their companion, a mystery of resurrection.

Joel 2:1-2, 12-17 or Isaiah 58:1-12

Year A - Ash Wednesday or Self-Recognition Day

March 5, 2014

Joel 2:1-2, 12-17 or Isaiah 58:1-12

Trumpet Desolation! Shout Hypocrisy!

These two are wedded through the generations. Trouble is brewing again.

Where have our hearts strayed? When was our humility avoided? How did our common humanity become over-ridden? Who are we to return, repair, and rebuild?

Regather and reask: G*D? Neighbor?

Listen carefully.

The universe is gracious. When food comes to the hungry and the afflicted are healed, light is gathered in the darkness and gloom dispersed. Be food. Be light. Be.

Matthew 4:1-11

Year A - First Sunday in Lent or Conviction ^[1]

March 9, 2014

Matthew 4:1-11

“Then.” Quite the way to begin a passage for our consideration.

Then? Does what follows come as an automatic result of being filled with belovedness? As surely as day follows night, temptation is hot on the trail of assurance.

Temptation doesn’t even wait for the arrival of some tempter, some Satan. The very decision to fast itself was a temptation. Somehow the assurance of belovedness is self-tested. How can I be sure that what I just experienced is true? Aha! I’ll fast to have assurance confirmed.

Then comes the official three-fold temptation. If, if, if. Temptations need the cover of hypotheticals. They grow in its grayness.

Now the nasty question. Does passing a test grant one any more assurance of belovedness than failing them? If belovedness is imputed, no. If belovedness is a given, a gift, no. If belovedness is conditional, it is still no.

Belovedness is as gravity. Live in it. Believe it or not, it still is with you.

It is not necessary to pass a test to claim your belovedness.

Matthew 6:1-6, 16-21

Year A - Ash Wednesday or Self-Recognition Day

March 5, 2014

Matthew 6:1-6, 16-21

Intentions often overwhelm Intuitions. We hedge ourselves round with rules for survival, success, and plain old acceptance by our current culture and tribe. It is so easy to forget that the current common sense is but prelude to a larger common good yet to arrive.

This is a day to recognize that our past had a consequence and it is today. Fortunately this means that tomorrow is a consequence of what we do today. Choice is still available and tomorrow is still able to be better.

When you attend to this day, do so without setting up a battle between your intention to be tribally and culturally ascendant and your insightful intuition that better is tied to our deep heart’s core.

Remember your place of peace and let your hands move in multiple realms while connected to a larger satisfaction not yet arrived but drawn closer with the practiced skill of mercy, mercy, mercy.

- - - - - - -

THE LAKE ISLE OF INNISFREE

By William Butler Yeats

I will arise and go now, and go to Innisfree, 

And a small cabin build there, of clay and wattles made; 

Nine bean rows will I have there, a hive for the honeybee, 

And live alone in the bee-loud glade.

And I shall have some peace there, for peace comes dropping slow, 

Dropping from the veils of the morning to where the cricket sings; 

There midnight's all a-glimmer, and noon a purple glow, 

And evening full of the linnet's wings.

I will arise and go now, for always night and day 

I hear lake water lapping with low sounds by the shore; 

While I stand on the roadway, or on the pavements gray, 

I hear it in the deep heart's core. 

- - - - - - -

Yesterday is burned and gone. Where there is naught but ash, our third eye sees through it to discern a way forward beyond repetition. Open this eye to see where hope and wholeness wend their way through the underbrush—and follow.

already

Year A - Epiphany Last or Mountain Top to Valley

March 2, 2014

already

this week

we are all

do and don’t

our core

is riven

to the core

odds are

tomorrow

repeats today

and yet

sometime hence

breakthrough

clouds break

to reveal

a sun

clouds reveal

our name

beloved

we rise

committed

treasuring

light

bone-deep

secure

we go

to act

in silence

unseen

pleased

pleasing

who knew

we do

enough

2 Peter 1:16-21

Year A - Epiphany Last or Mountain Top to Valley

March 2, 2014

2 Peter 1:16-21

Ahh, yes, my Majestic Glory trumps your minuscule myth. You will do well to attend to my Shining Light so you will eventually understand your interpretation is so puny and partial.

Wonderful way to make friends and influence people: might makes right.

Where did this start? Transfiguration?

For folks who were raised to not fear and hold a vision until is is ripe, we easily turn into know-it-all bullies claiming G*D is only on our side (a most interesting dismissal of a Holy Spirit sent to challenge our convictions).

Would that Peter’s mind was a bit more cloudy.

Psalm 2 or Psalm 99

Year A - Epiphany Last or Mountain Top to Valley

March 2, 2014

Psalm 2 or Psalm 99

2:1 - Why do the nations conspire, and the peoples plot in vain?

99:1 - The LORD is king; let the peoples tremble! He sits enthroned upon the cherubim; let the earth quake!

There it is — the great duality that immobilizes. Stuck between a rock and a hard place, a devil and a deep blue sea, we are frozen in place.

Plot or Tremble, its all the same. The only alternative is serving or extolling the most powerful avenger and quickest to wrath.

Exodus 24:12-18

Year A - Epiphany Last or Mountain Top to Valley

March 2, 2014

Exodus 24:12-18

This is a cloudy passage.

1) Moses ascends mountain and cloud covers mountain for six days

2) G*D speaks to Moses from cloud on the seventh day

3) Moses entered cloud and ascends mountain

4) Moses was on Cloud Mountain for forty days

Here we have a mysterium tremendum et fascinosum all jumbled together. A cloudy ascension occurs both before and after a “Seventh” day and is included in some “Forty” day package. Mythic stuff, through and through.

Having a cloudy life might be one way we describe a dark portion of our time; a dark night of the soul, so to speak.

This very same cloudiness is also a locus for insight, direction-setting, and vision-questing.

Trying to put all this into words fails us, time after time.

Immediately after this numinous affair we have the building of a portable Cloudy Mountain. Sometimes this Ark of Covenant is understood as Jesus, a new Law-Maker. On a Mount of Transfiguration folks make much of a Jesus shining rather than the cloud speaking. Working in images is always interesting. Do you try to hold Moses and Jesus together or not? If so, why? If not, what do you do with the six days and seven, the mountain and cloud, the law and prophets?

Matthew 17:1-9

Year A - Epiphany Last or Mountain Top to Valley

March 2, 2014

Matthew 17:1-9

We are never by ourselves alone. This story starts with a sense of isolation.

Then: in the thin place of thin air a moment of deeper vision arises.

Often we think this is a matter of Jesus changing, when it is a time when Peter, James, and John catch something they were not able to do 6 days earlier. Earlier Peter scolds Jesus for dealing with a reality beyond Peter’s vision.

Now they see in another way. Transpose verses 2 and 3. Peter, James, and John caught a picture of Jesus connected with the past/future and not just in the moment that is so fragile and such a temptation to protect. This appearance of Moses and Elijah transfigures their vision of Jesus.

Such an experience, though, doesn’t remove our desire to maintain a breakthrough moment by institutionalizing it. However, it does make it possible not to get stuck there. Even as buildings are proposed to be raised they are about to be razed with a word that transforms—Beloved.

Imagine for a moment that this inclusive word does not separate Jesus from Moses and Elijah but connects Peter, James, and John with Jesus, Moses, and Elijah. Read “my Son” (sic) as “my Creation” that includes you.

Given our usual separation, dissection, and analyzing, this unitive moment is overwhelming and folks fall over.

“Get up. Forward.”

And when we look again we see another, yes, but cannot forget that they contain their past as well as the seed of who they will become. We see them and more than them.

This is not a tale that can be told without privileging oneself, but it can be remembered. Later, at an auspicious time, we can tell of this time and one more layer of connectivity will surface.

Remember your moment(s) of inclusive connection, of transformation. Apply what you remember to the dynamics of this passage. When the time is right—share.

1 Corinthians 3:1-11, 16-23

Year A - Epiphany 7 or Guiding Gift ⁷

February 23, 2014

1 Corinthians 3:1-11, 16-23

Jesus says, “But I say to you . . . .”

Paul says, “Don’t you know that . . . .”

The import is similar; there’s a change coming. The locus of authority is different.

It would have been interesting sit in on the discussion of why the elision of verses 12-15. In these verses everyone is responsible for their own consequences. Decisions, choices, actions can build on the givens differently. Folks will have to work out whether those are determinative of outcome.

If the outcome is some “worth” of outcome, everyone would seem to be in trouble. If the outcome is based on an hospitable, generous, merciful G*D (one step beyond a Christ), then even those temporarily or periodically on the outs are now and forever welcomed in.

This is worth a wrestle. While doing so you may find yourself pondering verses 22b-23.

But I say to you and don’t you know that there is danger in neat little analogs. They usually extend too far or stop too short. How do you read: all belongs to you —> you belong to Christ —> Christ belongs to G*D —> ??G*D belongs to “all”. It is intended to be this circular? Is this one step too far? Is it still far too short?

Psalm 119:33-40

Year A - Epiphany 7 or Guiding Gift ⁷

February 23, 2014

Psalm 119:33-40

If we want to pretend that the Psalms are only about personal piety then it will be helpful to have a sense that the statutes being talked about here are communal actions. Even when we try to escape being complicit in the current status of the common good by appealing to personal responsibility, the corporate and inter-connected realities of life will not be silent.

Remembering that there is no uniquely singular part of life, we reflexively read every singular reference with a plural cast.

This is particularly true with verse 37: “Turn my eyes away from looking at vanities; give me life in your ways.” [NRSV] Left alone our eye moves from vanity to vanity, finally noting that all is vanity. Joined with one another, creation and G*D we find a way to a tree of life—mutually.

When talking of the law, it is never just about my escaping judgment. It is always a communal context. The earlier we can catch this the easier life becomes.

Leviticus 19:1-2, 9-18

Year A - Epiphany 7 or Guiding Gift ⁷

February 23, 2014

Leviticus 19:1-2, 9-18

And the connection between “wholeness” (perfection) and “holiness” is what?

Again note how this wholly holy is connected to the common good.

Leviticus is very much a tribal book that lays out the boundaries of this particular tribe. It will be necessary to continue pressing our tribal nature to expand past our self-imposed limits of care. What does it mean to not demean anyone into a position where it is alright to steal from them or for them to steal to live? What does it mean to not slander another tribe in toto or in part (think here of Native Mascots)? What does it mean to not take vengeance upon an enemy or a tribal neighbor?

This is not just an individual morality, this is deep work of nurturing seeds found in a ground of all being that they might be for themselves, others, and next generations.

Here is holiness—love your neighbor as yourself.

Matthew 5:38-48

Year A - Epiphany 7 or Guiding Gift ⁷

February 23, 2014

Matthew 5:38-48

You have heard a lot of things. I have heard a lot of things. Together we have heard much. For the most part we hear what our culture tells us. This is the water we swim in and we are receptive to its norms of what can be heard and said. That which is outside our culture base has a difficult time being recognized.

So we are thankful for travel. It exposes us to additional realities that begin to whisper about the strength and limits of what we know. We are thankful for people who disclose(t) what they are experiencing so they are less a projection of our own valuing or dismissing of them. We are thankful for teachers who lead us to simply listen before we react.

It is in this vein that Jesus is our travel guide, our scout into lives beyond our own (the universal ally), a teacher raising questions about the connection between our feelings and thinkings.

It is in this vein that congregations are to assist all the gifts present to be honored and enacted as well as be open for additional gifts they don’t yet know how to identify or know they need. If the common good is to grow more common it needs everyone to be a leader, to use their gift(s).

It will be important at this point to note that the word translated as “perfect” in verse 48 comes in both plural and singular fashions. When referring to an injunction to you to be perfect, it is plural. You are to do this “perfection” in union with others. When the body has assisted each part to be as whole and mature as possible, then we get to the singular “perfect” that describes G*D. This perfection is not some ideal, but a communal connexion that is deep and wide and ready to be more of both.

A key to the communal nature of the command to be “perfect” or “complete” is found in the other use of this word in Matthew, 19:21: Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me. [KJB] (of course we will have to debunk “heaven” as being elsewhere). Until the common good is the background for our living, we are not maturing.

This same lesson can be learned just by listening to these various examples from another land; the land where G*D’s journey to wholeness (“heaven”, if you will) parallels our own and vice versa.

Deuteronomy 30:15-20 & Sirach+15:15-20

Year A - Epiphany 6 or Guiding Gift ⁶

February 16, 2014

Deuteronomy 30:15-20 and Sirach 15:15-20

Deuteronomy 30:15—See, I have set before you today life and prosperity, death and adversity.

Sirach 15:15—If you choose, you can keep the commandments, and to act faithfully is a matter of your own choice.

Deuteronomy 30:19b—Choose life so that you and your descendants may live.

This seems so simple, so linear. In reality it is difficult to see choices as we are so constrained by our culture and experiences. There is so much outside our attention that we seldom come to a clear choice.

Even when we hear, “But I say to you . . .”, which clarifies that there is now a choice to be made, our go-to position seems to be, “I’ve never done it that way before” (which means I don’t see the choice you are claiming is present).

If it is a matter of life or death, how do teach each other and continue learning about the reality around and about that pushes us through a current understanding to an expanded vision? Until we realize we are our own worst enemy when it comes to choosing, we won’t put in place those processes whereby we keep open to a new option that deepens our own spirit and draws us closer together.

Blessings on having the eyes of a Magi to see a new star and choose to follow.

Matthew 5:21-37

Year A - Epiphany 6 or Guiding Gift ⁶

February 16, 2014

Matthew 5:21-37

“But I say to you . . . .” are words of great relief.

We know the human propensity to tangle itself up with accreted rules and regulations. These are like a lid on a pressure cooker with a clogged vent pipe. Eventually there will be an explosion.

It turns out that these five words are not license for taking all limits off behavior or even constraining such further (don’t forget this formula can make things even more difficult—moving from overt murder to implicit murder through gossip). These words are an antidote to violent revolution.

To hear “But I say to you . . . .” is to be able to reflect on our current state-of-affairs, how we got to the current impasse, and back off enough to reconsider where the common good comes into play again with all we have learned since the introduction of particular creedal controls.

An obvious next step is to move this from the realm of external authority, “Jesus says . . . .” to participatory prophecy, “I say our rules are causing us self-harm. It is time to look at our relationships again in light of what it means to be created in G*D’s image, singular and plural.”

Without this phrase we serially recognize how much we have bought into what J. B. Phillips once described as Your God Is Too Small.

“But I say to you . . . .” is relief; it gives more elbow room.

Isaiah 58:1-9a, (9b-12)

Year A - Epiphany 5 or Guiding Gift ⁵

February 9, 2014

Isaiah 58:1-9a, (9b-12)

Live your reality, don’t hold back. We need many analyses of our situation. Easy answers and deeper responses help one another clarify where we are and are not.

If we are interested in participating in divining a movement beyond our current limits it is important to draw near to a creating, repenting and resurrecting G*D. This will let us be honest about the way in which we excuse our oppression of others because of our particular religious practices, theories, creeds. To use the fasting example as a stand in for any and all ritualistic responses to lived experience shows how in our fast from available food we can so easily begin to blame those without food for their hunger.

If fasting doesn’t sensitize us to another’s hunger so we will share our bread, our space, our time, then our analysis is only blame, not change.

Receive this blessing:

     May your light gently and gradually dawn

     and be received as healing 

Matthew 5:13-20

Year A - Epiphany 5 or Guiding Gift ⁵

February 9, 2014

Matthew 5:13-20

Prophets are salty and enlightening. Priests and Ordinary Folk also carry saltiness and enlightenment with them—it is just not as focused, public, and consistent. This is an import of verse 20 asking for exceeding care for creation and all its fiddly bits.

These edgy qualities need nurture for them to fulfill their potential in us. There are many traditional, cultural, and political boundaries to prophetic living and so it is important to have a continuing vision that salt and light are critical to the life of the world. It is all too easy to let this vision be worn away by the cares of the day.

Please don’t get hung up with the fundamental mistake that keeping rules keeps us safe. This is about attending to the gift given us to clearly look at the way we are doing business with one another and making those eternal adjustments that continue our connection with the good-doing that reveals present glory to and in all.

teaching how to teach

Year A - Epiphany 4 or Guiding Gift ⁴

February 2, 2014

teaching how to teach

We look around and look around

and look around again

how are we to judge that other person

what is our beginning supposition

can we see them as co-heirs

are they more poor than we see

can we understand them to be stregthened

by the losses they have experienced

can we see them as inheriting our fruits

and so we engage to mutually learn humility

can their lights be seen as bending toward justice

with a common goal to us but a different path to walk

can they possibly be as merciful as we are

or are they incapable of receiving forgiveness

can they gaze upon a clear view G*D

while we see the back of their head in our gaze

can they be a peacemaker with those

we cannot yet talk with or have given up on

can they really be persecuted

not just be a victim whiner

can we see them in steadfast light

our peer by whom we are judged

if so so be it

if not pity us