Psalm 19

Year B - Pentecost +15 or Energy to Witness ¹⁵

September 13, 2015

Psalm 19

I intend the words of my mouth to correspond with the meditation of my heart to reveal blessings from the past and hope for the future connected with mercy in the present. In this the movement of life is revealed—not accepted, lived.

This will not be done in the absence of dominionists of every stripe. Here we find the testing of realized eschatology. Not looking for purity or innocence, but clarification.

Without these the rift between intention and deed widens. Here hidden slidings-past of the tectonics of competing covenants are revealed and welcomed.

We find, not reward, but satisfaction that integrity has been honored and new seeds planted to bear fruit beyond a first a first crop to evolve into a next needed gift.

- - - - - - -

Thus we move from verse 14 to 13 to 12 to 11. The whole of the first 10 verses subsumed under the category of pleasing some external dominion exerting deity that needs warning against. You did note the construct of verse 11 that warns us into a reward meant to keep us in our place for rewards are not freeing but pay-offs or bribes for staying in place.

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http://www.webdonuts.com/comics/2012-02-24-Rewards.jpg

https://s3.amazonaws.com/lowres.cartoonstock.com/business-commerce-management_strategy-incentive-motivation-motivated-workforce-tcrn1644_low.jpg

Proverbs 1:20-33

Year B - Pentecost +15 or Energy to Witness ¹⁵

September 13, 2015

Proverbs 1:20-33

How long, O simple ones, will you love being simple and not ask, “Who am I? Who are you? Who are we?” as well as, “Who am I not? Who are you not? Who are we not?”

To not glance behind the curtain is to accept the consequence of not doing so. Stop dreading. Ask.

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Mark 8:27-38

Year B - Pentecost +15 or Energy to Witness ¹⁵

September 13, 2015

Mark 8:27-38

If this were a scary movie the discordant music would sharpen and the shadows darken. Danger lurks here.

Who do people say I am? Who do you say I am? What do your responses say about you?

We find the responses to the community question to be as scattered as the community.

We find the responses to the personal question to be culturally relevant and couched in terms of where popular hope is placed.

We find that both of those are beside the point because any one or combination of them is going to be less than significant.

Here’s the deal. Anyone on a Way toward a larger G*D is going to undergo suffering because of the limitations of the first two categories (people and person). There is simply going to be a quantum differences and the dissonance that sets up will be untenable to most and they will attempt to do away with anyone beyond their current plateau. In particular this will come from the religious and political leaders of the day (no matter what the day or the system in current vogue).

Those on the way will hear, “Get behind me Satan!”, as a result of their living by a larger perspective. In turn they call out “No, you get behind me, Satan!” and the divide widens.

A result is talking past one another we call parabolic language. Those who have ears to hear, will; those who don’t, won’t. Plateaued folks will gain their entire realm before they dare look elsewhere. The consequences of not being able to move on will have to become as great a looking death in the face before they will be taken seriously. There are too many court experts/scientists/prophets bringing their questionable questions to the fore that will keep fooling folks into avoiding consequences until they are past redeeming and we must push on because we have destroyed our current base of operations.

This really doesn’t have anything to do with shame or glory or angels. It has everything to do with being so tied into our present that nothing can be seen but the power of the current principalities and a projection of power to counter it.

Here is spiritual jujitsu. Who am I? I can’t be named; I am who I am. Who are you beyond your name, rank, and serial number?

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https://average31.files.wordpress.com/2014/08/who-am-i.jpg

James 2:1-10, (11-13), 14-17

Year B - Pentecost +15 or Energy to Witness ¹⁵
September 6, 2015

James 2:1-10, (11-13), 14-17

Mercy triumphs over judgment.

Mercy triumphs over judgment.

Mercy triumphs over judgment.

Mercy triumphs over judgment.

Mercy triumphs over judgment.

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loveprevailsumc.com

http://www.powells.com/s?kw=premeditated+mercy

Psalm 125 or Psalm 124

Year B - Pentecost +15 or Energy to Witness ¹⁵

September 6, 2015

Psalm 125 or Psalm 124

Which is the stronger statement for you?

1) Trust.

2) If our G*D were not with us we wouldn't have made it.

Is one for an anonymous Syrophoenician woman (culturally inferior) and one for an anonymous deaf man (physically inferior)? Are they interchangeable? 

As you look at Psalms 125 and 124, do you have a preference of which leads to which? Are they interchangeable?

Looking at the first question again, any change in your response?

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Proverbs 22:1-2, 8-9, 22-23

Year B - Pentecost +15 or Energy to Witness ¹⁵

September 6, 2015

Proverbs 22:1-2, 8-9, 22-23

Measurement is tricky business. We can fairly easily measure twice and put studs 16 inches apart. We can equally easily measure in-place studs to see that they meet building codes or need to be redone.

It is not so easy to measure results of interactions, particularly those that are not immediately obvious. Measuring the effect of time doesn't take into account interacting actions or shifting/subsequent measuring criterion. We can expect a result coming after 7 times of forgiveness and when it doesn't we feel justified in giving up on that process and shifting to one mode of "tough love" or another. It is difficult for us to hold to a course of action over time for implementation of love is always tough. Our attention wanders and we find ourselves mistaking "tough love" for "love that is tough". In this confusion we lose concentration about the advocacy that is needed in times of injustice and what appreciation of an act's inherent value is available in times of generosity.

⁸Whoever sows injustice will reap calamity,
and the rod of anger will fail. 

⁹Those who are generous are blessed,
for they share their bread with the poor.

We need external consciences to continue reminding us we can travel into spaces we have learned to label as "strange" or "dangerous" and be generous with our lives. May you cultivate your external conscience to bolster yours when it falters on its own. May you be willing to claim your ability to be an external conscience whether invited or not (bearing in mind its difficulties when a presumed right to direct kicks in).

Measuring injustice can be done. Measuring a consequence to fit is unlikely to be fitting. Measuring "enough" for one's self is tricky business given our desires. Measuring "enough" for others takes more trust than is usually shared.

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http://www.toonpool.com/user/997/files/conscience_guide_moses_986265.jpg

http://www.toonpool.com/user/997/files/conscience_guide_sociopath_1056045.jpg

Mark 7:24-37

Year B - Pentecost +15 or Energy to Witness ¹⁵

September 6, 2015

Mark 7:24-37

So what did the Syrophoenician woman say in her response to Jesus’ challenge? What is the message in talking about “dogs eating the children’s crumbs” that Jesus found compelling? Was it the standing up for one’s passion, as he does? Is mirroring sufficient? Did he appreciate the recognition that some are more chosen than others and that crumbs are sufficient for the non-chosen—a healing then reminds them how they get a bone now and then, but mostly cuffs for curs? Is this as a gift of thanks for providing a learning opportunity for Jesus that his work is more universal than it is often described by the Jesus advocates who wrote what we now claim to be scripture?

Is this practical outgrowth of “telling of wonders/power” from back at Pentecost? Language play and returning language are easy connections to make with folks exploding forth from a room that was exploding with fire energy.

If nothing from the outside has the power to contaminate (last week’s lection, Mark 7:18) everything and everyone is eligible for healing, being returned to a larger community. In this light we are seeing folks outside a usual definition of “chosen”, chosen to be included.

These are less miracle stories, than missionary stories. In saying “Go” and “Ephphatha” we find it is an opening toward outsiders but also a word to insiders that their task to date has been too small if used for the defense of privilege boundaries.

Where might you practice the gift of openness today and this week (attend to the news all week long for local examples)? To whom will you announce, “Go!” and “Ephphatha!”? Put another way, from whom will you withhold entry to your privilege?

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James 1:17-27

Year B - Pentecost +14 or Energy to Witness ¹⁴

August 30, 2015

James 1:17-27

Again we run into the infamous dualism that never resolves into a manageable paradox/polarity or movable continuum. Forever-and-a-day, it seems, we are caught with “evil intentions” arising from inside our human heart and every “generous act” emanating from a static point above. 

Our will is but to fight or to embrace these contestants. We sift and winnow these competing values knowing a bit of both are always present for we cannot live without our heart or only as a puppet.

Stand and choose your percentage of evil or generosity (have you paired these before?) in your next volitional relationship. This is your liberty.

In this model everything is “stained by the world”. Yes, even care for orphans and widows. Stained or not, such care can yet go on for even a mere tithe (10%) of whole care—a portion is better than none? [Note: our “evil heart” would see value here for it would allow another handout tomorrow by which to feel better about ourself.] Stained or not, such care can be completed. [Note: our “evil heart” could see value here as any warmth of heart could begin to bend the remaining coldness elseways.]

Bottom line: What is the best opportunity available to me to care from 1-to-all orphans and widows in either their metaphoric or all too real every-day life. [Note: this generosity is not as much material as a reordering of community life.]

- - - - - - -

Blessings on your work.

Thought this article might trigger a remembrance (moving from background to foreground) of the formative realities the beginning of the industrial revolution had on the Wesleyan movement. Are we currently overbalanced toward piety in a latest revolution looking for mercy?

Church Renewal

Psalm 45:1-2, 6-9

Year B - Pentecost +14 or Energy to Witness ¹⁴

August 30, 2015

Psalm 45:1-2, 6-9

Indeed, our heart overflows with a theme of goodly intention. We desire to connect both truth and beauty with G*D and our current leader for that will keep them both busy and not disrupting our lives. Go King/Pharaoh/Führer/President! Go G*D!

Even as we don’t trust power for we have much evidence that it goes its on way regardless of who is in the cat-bird seat, we still desire power to be well used for our purposes.

That this revision of the Psalm rings false is fairly clear in its attempt to bolster the passivity of women by grouping them as political pawns to be decorated in booty—to have their very booty to be booty².

If this pericope had gone on one more stanza we would have heard, “forget your people”. Is not the power to make a captive an excellent example of Jesus’ affirmation regarding “evil intentions” arising within our boundaries—always finding that individual or group we will misrepresent as less than “us” and do all manner of institutional evil against them (thus excusing our own silence and participation in the privilege of unacknowledged power).

Song of Songs 2:8-13

Year B - Pentecost +14 or Energy to Witness ¹⁴

August 30, 2015

Song of Songs 2:8-13

https://www.youtube.com/embed/2fcBEGjK3cM
Must I wait, must I follow?

Won't you say "Come with me?"

O we want to be invited

   to what we know all too well

A glance, a word, a gesture

   we might respond to

And in that response

   know we are The Initiator

It is our pile of dust

   that attracted a creator

From our wallflower position

   we see strings pulled

Our empty silence the strongest pull

   our excuse for failure stronger still

We wait, we reposition, we make available

    yet no champion bursts our bounds

Come, my love, sit awhile

   reveal my beauty

Mark 7:1-8, 14-18, 21-23

Year B - Pentecost +14 or Energy to Witness ¹⁴

August 30, 2015

Mark 7:1-8, 14-18, 21-23

October 15, 2015 — Global Handwashing Day

A study by Michigan State University found 70.6% washed their hands with soap in the morning as contrasted with 66.4% in the afternoon and 67.0% in the evening. Gender difference in proper handwashing was noted (77.9% of women, to 50.3% of men).

Those who have hard and fast rules for the way people ought to behave are going to be disappointed when they run into real people. Imagine Jesus doing a study of what the perfectly upright person should be and limiting his followers to those so no disparagement would fall upon him through them. Go ahead, imagine. Would you have made the cut. According to the current Ashley Madison hack, how many Pharisees then would be fellow-travelers with Josh Duggars and others today?

All in all the issue of hypocrisy was and is alive and well. Just don’t call me on mine and I’ll let you have yours.

And then the kicker. Rules about appearance can never measure the content of a character, and we’re all characters.

Having eaten of some proverbial apple, we know the difference between that which builds up and that which tears down. We know them so well we can play games with them and shade actions through comparison with the worst or having such wonderful intentions.

Attend to your Neighb*r simply on the basis of your relationship with “good” and “evil” and “common good” without a rationale and see what happens. 

[A side note regarding the elided verse 19: If this was the teaching, was Peter missing class that day? How else explain how long it took him to attend to this as found in Acts 10?]

Ephesians 6:10-20

Year B - Pentecost +13 or Energy to Witness ¹³

August 26, 2015

Ephesians 6:10-20

This passages gives some hints at a common phenomenon in religious work—accuse and whine.

Up to this point Ephesians might be said to rely on a realized eschatology that “victory” is already won, wholeness and health is assured.

Now we get what some have called a general’s call to battle based on other similar historic calls. We are to strike out, crusade style, to make prisoners of conscience. Armor is a place of safety from which we raid weaker unarmed people, seen as less than civilized or human for they are not us. We go forth to accuse them of being incompatible with G*D. Just the putting on of these garments of war is expected to have power to destroy something called evil (weeds in a field, Jesus would have us leave alone until some harvest time?). “Victory” must be ever won—we have entered a never-ending war.

First we move from a trust that G*D prevails to that not being so sure and we we need to put a final nail in some proverbial Schrödinger's coffin that may or may not have “Evil” dead within it.

Then we find our general is already in chains, a pre-martyr, a willing martyr. And we have shifted into a state of being warred against. It is easy to shift an affirmation into a whine when the affirmation we want to see win the day is in the least way questioned. Supposedly armored Christians in our day are quick to shift from bold declaration able to take death in stride to complaining that there is a war against Christians in the most Christian-affirming country.

To need prayers continuing immediately after a call to arms keeps the whole realized eschatology of the first five-plus chapter anxious. Is it true? Can we proceed without constraining armor never ready for a next development in offensive weaponry? Is faith reliant upon debate rhetoric that can dismantle others and incontrovertibly make my point? Does love need to prevail to be love?

How does this passage sound if put in the voice of resigning disciples, rocky Peter, or realistic Jesus?

Psalm 84

Year B - Pentecost +13 or Energy to Witness ¹³

August 26, 2015

Psalm 84

Trusting in G*D is much more than one claim or another that our interpretation of G*D is the best for another person or element of creation. Partnership with G*D entails being partnered with all G*D is partnered with and that includes partnerships with others that are based on different criteria than the those that connect us with G*D.

Yes, while everything is going swimmingly, we easily come forth with praise and affirmations that even a sparrow or foreigner/immigrant finds a home here.

And then comes trouble when the very folks we have welcomed as citizens begin to “presume”. It doesn’t take long for us to become sensitized to any slight of our always being due a slight preference in the dividing up of a common good.

This is the song of disciples of Jesus before they learn what it costs to live upright in a developed system that is aslant to many. This is Peter’s affirmation after some took affront at Jesus’ teaching and left the ranks of disciples. This is our own prosperity gospeleer affirmation trying to talk G*D into privileging us.

Do celebrate the Psalm when it is true in its widest setting. Question this Psalm when its context is reduced and it really is not true about a lowly sparrow finding a home but, at best, a handout.

1 Kings 8:(1, 6, 10-11), 22-30, 41-43

Year B - Pentecost +13 or Energy to Witness ¹³

August 26, 2015

1 Kings 8:(1, 6, 10-11), 22-30, 41-43

1) In the first extension comes verse 6. Note here that the wings of the cherubim are above the ark, not on it—as in Indiana Jones. In Near Eastern art the wings of the cherubim represent a throne which places the ark as a footstool.

If this section is going to be used it would be helpful to note the “poles” for carrying the ark in verse 7. These poles are ready to move with a deity named “Freedom”. This quote from The New Interpreter’s Bible is helpful here: “.... In these ways, the ark is demythologize, and the mention of the poles for carrying it (vv.7-8) is part of a theological effort to move away from any misunderstanding of God as a king permanently enthroned in the Temple.”

2) If the focus is on the narrower reading, the word “Likewise” that begins verse 41 is warrant to bring in the elided verses (vv.31-40) where we hear expectations of individuals and Israel, as a whole, going astray and what it takes to return to a partnership with G*D and one another. 

The end of this section is a key element both then and now—“Foreigners”. These are the ones who are very helpful in revealing who we are as a community. If a foreigner is welcome to G*D by entering into partnership with G*D it raises questions about the ways we have built our own privilege into the system and it is that privilege that eventually becomes brittle in defending every corner of its territory that leads to the understanding in (vv. 31-40) that we will go astray. Foreigners measure the spiritual maturity of a person and community. Foreigners carry potential evangelism of Israel and the world. Foreigners are a warning-canary in a too-settled community forgetful of a journeying partner. 

John 6:56-69

Year B - Pentecost +13 or Energy to Witness ¹³

August 26, 2015

John 6:56-69

Again we stop short of Jesus in order to protect Jesus.

We have just come through a dispute within Jesus’ religious community, the Jews. They are arguing over a metaphor used by Jesus, “I give my flesh to be eaten by you.” This affirmation of so living together we might feast on an abundance of enough is not easy to talk about. In our day, if you say this straight out you are immediately labeled a socialist. Say it aslant and you are dismissed for any number of reasons essentially saying you are unreasonable, naive. 

The mystery of living abundantly is not reducible to ritual or sacrifice. Let the arguments commence.

Because we are each immersed in an institutionalized culture or religion, we can follow someone like Jesus, even as a disciple of a new way or promise. Being a disciple, though, is more than giving assent. This can be seen as Jesus’ disciples walk away when talk of deep community and a full-investment in being Partners becomes clear.

This is not a passage about food or right memes/framing. It is a story about the difficulty of living abundantly in the midst of betrayal.

Yes, people leave when challenged to live giving their flesh to be eaten by those who betray them, don’t understand them.

Yes, people stay without understanding. They continue to find meaning even if it is misoriented.

Some leave saying, “This is no way to Heaven.” Though not recorded, in their upset they may not have heard Jesus say, “You’re right, it is only a way to Paradise on earth.”

Some stay without hearing this either. They are still betting they will get a pass into Heaven—”Where can we go, you have words of eternity (Holy, Heaven).”

Here ends the reading—on a high note of heavenly access.

What we miss when stopping here is Jesus saying, “Oh yeah? You are eating my flesh here. My best allies are also my best betrayers. I’ve opted to Partner with you. Even though many walk away, my danger comes from those who stay to suckle at my breast without the transformation to have their flesh eaten in turn, without Partnering with their betrayers.

Jesus was not just speaking about Judas Iscariot but about Peter and the rest, about me, about you.

Extend the reading; extend your life.

Ephesians 5:15-20

Year B - Pentecost +12 or Energy to Witness ¹²

August 16, 2015

Ephesians 5:15-20

It is so easy to say, “Do what the will of the Lord is.” This open-ended statement leaves people wide-open to manipulation as principalities and powers all too easily define this “will” simplistically and to their own benefit.

This particular use of that construct follows immediately on the heels of an instruction to “make the most of the time available”. The reason for this is certainly not because, “the days are evil”. That dumbs things down. Evil in this case is pretty mundane—that which wants to hold on to yesterday as though it is also tomorrow and today. That’s not so much evil as short-sighted. Short-sightedness may, of course, have some devilish consequences but it is not intrinsically evil. We do need to bring the best of yesterday along, just not all of it.

Making the most of our time, regardless of how things are going, is a close approximation to some “will” of an urge to life. Time simply can’t be saved (have you read Momo by Michael Ende, yet?). Sleep may well be making the most of the time you have. Eating, attending to one another, sex, and travel may well be making the most of the time you have. Attending one more meeting, participating in a resistance movement, telling jokes may all be making the most of the time you have.

Time goes by so slowly (or quickly). Time simply goes by. So, for a moment of time, attend to your time. How are you doing? Well?

Well, if so, Hooray and Thank You.

Well, if not, it is not too late and thank you for beginning again.

Psalm 111

Year B - Pentecost +12 or Energy to Witness ¹²

August 16, 2015

Psalm 111

Presume a partnership between G*D and you. Now it becomes relatively easy to recast this psalm in terms of your own work in the world, your own presence.

G*D gives thanks when I engage a larger congregation than just the “upright”.

What I do is done in the context of giving honor and majesty to the poor who have misplaced their basic blessedness.

Mindful of my covenant with G*D, I provide food for the hungry.

Trusting a covenant with G*D deepens my own trust in being faithful simply to be faithful.

It is awesome to be a vehicle of renewal.

In partnership we join hands to learn more. It is practicing partnership that is the beginning of further wisdom, and still further wisdom.

1 Kings 2:10-12; 3:3-14

Year B - Pentecost +12 or Energy to Witness ¹²

August 16, 2015

1 Kings 2:10-12; 3:3-14

The contrast between the selected verses and those left out is hard to miss. To only go with the official lectionary selection is to do the same sort of spin that political operatives in every age have done—cherry-pick cherry tree tales and log-cabin heritages.

As it stands, all is right with Solomon. He is already wise enough to ask for further understanding all the while understanding this is the quickest route to unimaginable (except for Solomon’s desires) riches.

If G*D is so easily fooled by Solomon’s eulogy of David and his own claim of humble-sonship and servant-leadership, what are you going to try to sneak past an obviously distracted G*D?

With Solomon’s hand so easily involved in death and banishment we have to wonder about Solomon as a sociopath rather than model of wisdom. Our very choosing to avoid the questionable parts of leaders eventually brings us to the point of not trusting leaders and so supporting the least wise but easiest to project on to of our own desires which are no more honorable than Solomon’s.

John 6:51-58

Year B - Pentecost +12 or Energy to Witness ¹²

August 16, 2015

John 6:51-58

This is still a season after Pentecost. That which comes amongst us is wind and fire. Imagine a ritual of wind and fire rather than bread and wine, body and blood.

How would you be different if these were the regular and formative symbols of our living?

How would we be different if these were the regular and formative symbols of our living together?

How would the world be different if these were the regular and formative symbols through which we encountered it?

Another series of questions can be raised around simply living for as long as we have and living in some forever land. How would you phrase those questions and measure their impact on the way we live and move and have our being with one another? Might it be that forever loses some of its coercive power when its connection to body is lessened and connection with energy is enhanced?

Ephesians 4:25–5:2

Year B - Pentecost +11 or Energy to Witness ¹¹

August 9, 2015

Ephesians 4:25–5:2

In a context of putting away falsehood because we are members of one another and the confusion of falsehood diminishes community and common good—it is important to note that anger is not a falsehood. Anger here is a clarifier of relationship and an on-going opportunity to identify where forbearance and forgiveness are needed. Anger recognizes difference and an expectation of privilege that needs to be checked in order to affirm or correct our larger values.

There is a falsehood alert to be aware of in the context of structural lies. We often tell ourselves that one measurable result is more important than another. In economics it is the amount of collectibles we can pile around ourselves as defense against ever having to settle for the edginess of enough. In this it turns out that labor and honest work with hands doesn’t count. Jobs are relocated or discontinued through a next round of technology. Wages are held low so profits can grow for money managers.

In the midst of a community this is one of the ways we tell whether an economic, educational, political, industrial, . . . system is healthy in the long-term—is manual labor honored. If not there are lies aplenty going around about how it is we live together and where the ultimate value of work resides. If laborers do not have enough to share with the needy, there is something drastically wrong with the models we are trusting in and they will, soon enough, let us down with a crash.

Both our words and our community building can grieve a spirit of life. Both can rejoice that same spirit. The measurable difference is “kindness”. If you are going to posit G*D’s steadfast love as constituent of said G*D, what shift needs to happen with your modeling, partnering, imitating that same mercy in your life?

Psalm 130

Year B - Pentecost +11 or Energy to Witness ¹¹

August 9, 2015

Psalm 130

out of my depth
I cry 

forgive
revere 

wait and wait
hope and watch 

steadfast
love 

a morning
beyond mourning

2 Samuel 18:5-9, 15, 31-33

Year B - Pentecost +11 or Energy to Witness ¹¹

August 9, 2015

2 Samuel 18:5-9, 15, 31-33

Orders are orders up to the point where they are not.

As per usual we are faced with a basic choice—deal gently or deal pragmatically.

David asks for gentleness; Joab counters with 3 spears.

Regardless of whether this is royal propaganda absolving David of Absalom’s death or not, we are all caught fast between heaven and hell, gentleness and pragmatism, past and future. It is not just hair that catches us in the middle of a moment of deciding where meaning lies. It is the state of a human being with knowledge of good and evil, a choice of mercy or practical power politics. (Being caught fast between is one of Walter Brueggemann’s wonderful insights.)

This particular put together would ring a bit truer if the middle section were verse 14 instead of 15. Do feel free to modify this accordingly. The ten added a finality to Absalom’s death, but the instigator of such was Joab with his spears. Let’s at least honor the actor here and not cover it up. The one asked to be gentle is the same one who decided not to be gentle.

With this story in mind, how is your week looking? Did you start out with great resolve to express mercy (and that preemptively) only to find that by Tuesday, you have already stuck your spears into someone? Can your week still be redeemed after such betrayal of yourself and your intentions? Well, fortunately, there is more forgiveness available than we are generally willing to receive. Give it another try, there are still days to go before the week is up and we can still learn kindness.

John 6:35, 41-51

Year B - Pentecost +11 or Energy to Witness ¹¹
August 9, 2015

John 6:35, 41-51

What we know is all there is to know! So runs the word of institutional power, regardless of the culture. To allow more to be known is to put one’s privilege at risk.

Misquoting or mischaracterizing are two techniques as old as the first human/snake encounter. Speaking with a forked tongue is a way of keeping new information at bay. We give it faint enough praise that it is never investigated or we bring out all the guns of house arrest and legal murder.

In between ignoring and suppression is belittling and Argumentum ad hominem.

About the only position left is, “This is not about you.” Whether folks like it or not, new information is new information. It will rise and fall of its own accord, not because it is liked or not liked by some sub-set of preference.

It becomes unfortunate when a response tries to best the resistance to it by making claims that ultimately can’t be backed up. To posit a faith statement is not to have proved or disproved anything.

What seems truest in Jesus’ response is his last line, “What I have to offer is my life. Come, Look, Respond.”

Every form of church essentially claims that it holds the key to sustaining life eternally or meaningfully. There is nothing but lives currently lived to see how they are living to back up their claim. Some will find in one of them a way, truth, and increased value in living. Others will not, but find their energy enhanced in another. This saying is not just a dividing line between religions, but within each. Have you seen Buddhist fighting Buddhist for control of a temple? Sunni fighting Shia for political and military control? Progressive and Evangelical Christians vying to be in charge of a denomination? Wiccan’s arguing over which coven is the truest?

Ultimately each dispute comes down to giving our life for life. In looking back we can see where our bets were well placed and where we erred. Looking forward is much more difficult. It is with humility that we open our eyes and hearts as wide as possible and invest in that which will bring the greatest return for any born three to seven generations down the line. May they look back and be thankful we assisted them so well.

Ephesians 4:1-16

Year B - Pentecost +10 or Energy to Witness ¹⁰

August 2, 2015

Ephesians 4:1-16

Don’t forget to drop verses 8, 9, and 10 from any reading aloud of this psalm. They make it all too easy to lose the hearer as they interrupt the flow from verse 7 to 11 — each is given grace according to Christ’s abundance. This grace appears as gifts as unique as we are and are to be engaged for building our common good.

All that ascending and descending talk is beside the point here. It is as if the writer had a brain-burp in the middle of their thought about comm-unity and somehow thought they should throw in a touch of creedalism to bolster their argument about building one another up in the image of G*D—a whole family of gods and images of gods (stars and plants and animals and immeasurably more).

Deleting verses 8-10 adds value to this passage. Try it, you’ll like it.

Psalm 51:1-12

Year B - Pentecost +10 or Energy to Witness ¹⁰

August 2, 2015

Psalm 51:1-12

It continues to amaze how we model ourselves as wrong from the start. If we were not begun in joy how can we be restored to it?

There is great heaviness here.

Without dismissing the reality of straying from blessedness, it does not require that we demean G*D’s creative impetus and conclusion of, “My, how wonderful.” There is no requirement that we jump to the extreme of original sinfulness continually in need of one atoning redemption or several others.

There is no face-hiding necessary, just facing the reality of an evolving universe requiring constant adjustment and finding some adjustments are more helpful than others which are hurtful.

For a moment begin with an affirmation where this section of a psalm pauses with a hopeful anticipation.

my heart is fresh
my spirit is as G*D’s
ever new and knowing
never will I be cast away
a joy moving to wholeness
bubbles up again and again
so I re-engage a spirit energy
to rebind all that once sundered

Of course we could try to fool ourselves and mouth these words as a magical token, but they will turn sour if we do and the common good that ultimately sustains us will suffer.

The risks of this affirmation are far less damaging than going the eternal sinner route and getting caught between redemptions.

2 Samuel 11:26–12:13a

Year B - Pentecost +10 or Energy to Witness ¹⁰

August 2, 2015

2 Samuel 11:26–12:13a

The story of the rich and poor is one that has held true since the beginning. This is a story of power and privilege, a tale of prince and pauper. For the sake of living by a communal norm (hospitality) without inconvenience or participation, we break another communal norm (care for family) by stealing from someone else.

In our day this dynamic is most evident by corporations regarding profits and labor. For the sake of one constituency (shareholders) we diminish another constituency (community laborers).

When we have so much, where is the continuing drive for that one desire too far? Whatever the mechanism, an unsheathed sword or unregulated profit, that which allows our gain will become our stumbling stone. From within our own house or justification scheme will arise a force and rebellion against us.

John 6:23-35

Year B - Pentecost +10 or Energy to Witness ¹⁰

August 2, 2015

John 6:23-35

     From time to time we have a sense that our current center is missing in action—we are becalmed against our will. Having a need to be met and a lack of focus about how to proceed leaves us agitated (looking for relief) and depressed (unable to move). We try to search. We give up. We do both at the same time.

     Where will you look? As far as across a sea?

     When we are reunited we ask unimportant questions that are all translatable into "Feed me; fill my need."

     And we hear back, "Look beyond; set a larger context."

     Finally we are able to ask the question we've been yearning to ask, "What must we do to perform the works of G*D?

     Wow, what a question!

     Of course our questions precede our ability to hear a response and we presently confuse our past feeding with a future filling. We hear Jesus' response here in terms of him, not us.

     What we hear here in translation might have gone:

     "How do we move from dying of hunger to milk and honey resources?"

     "Trust in who your G*D Partner has set loose in creation."

     "You?"

     "No, silly, you."

     "We remember you feeding us and manna before that."

     "The bread of G*D is that which comes to give life and meaning to the world. Remember this: from Eve and Adam, you are the bread of life."

     "How can we remember this when our rituals separate us from G*D and turn us from Partners to dependents?"

     "Repeat after me: 'I am the bread of life. Whoever comes to me will never be hungry, and whoever is in community with me will never be thirsty.' Remember: Partner with Neighb*rs and G*D and all manner of things will be well. Now, go. Feed one another as I have fed you, not as I have fed you."

Psalm 89:20-37

Year B - Pentecost +8 or Energy to Witness ⁸

July 19, 2015

Psalm 89:20-37

Where is David’s throne today?

Wherever love is shown (even if not steadfast, for we see where that got David’s descendants)?

Wherever trust is found true?

Wherever competing covenants make things better rather than worse by setting one absolutely, forever, unalterably against another?

Wherever we find our context to be that of a larger creation we die back into?

So, how do you respond to the question of where David’s throne is today? Yes, this is important to wrestle with for awhile and to engage others with you in considering this question. It is all too easy to pass over how we are positively and negatively passed over.

2 Samuel 7:1-14a

Year B - Pentecost +8 or Energy to Witness ⁸

July 19, 2015

2 Samuel 7:1-14a

We begin with “the Lord” taking care of David’s enemies. This also a continuation of G*D settling in to a people and now a place (a false Eden?).

The promise here is the lovely one of the Israelites being beyond disturbances. They can settle back free from external enemies (forgotten here are the internal ones of someone seeking power and basic greed setting person against person).

We end with that dreamed of promise  that G*D will, like a parent, always look out for us so we don’t have to.

If we were to make it all the way to the end of verse 14 we would find this ominous word that proves to be all too needed: “When you commit iniquity, I will punish you with violence from others now contained.”

When the deal looks too good to be true, it probably is. Dependency’s dark side is not safety and security, but punishment. This is another reason the image needed is partnership (with all its attendant frustrations) not parenting.

Mark 6:30-34, 53-56

Year B - Pentecost +8 or Energy to Witness ⁸

July 19, 2015

Mark 6:30-34, 53-56

The way people recognize Jesus, you might almost imagine that there was a Wanted poster for him posted at the local meeting place in every city gate. Then and now, here and there, it is difficult to imagine what a generic Messiah looks like. Probably more like a “terrorist” than a member of the inner circle of power. In our here and now we would be playing the profiling card of Muslim, even though such a stereotype is far less than helpful.

Whatever the mechanism, Jesus was recognized. As Jim Post has sung referring to post-recognition hagiography or iconography and a halo, “No one else wears a hat like that.”

Without even getting a prayer break found in the elided section, Jesus recognized a need for R&R only to find there is no respite if your celebrity status is high enough. Desiring a deserted place—he was recognized and compassion kicked back in. After working hard to get away (unsuccessfully) and working hard to get back Jesus is again recognized. No rest for the compassionate (another reason it is not a top five Family Feud response to a next incident).

So, how is it with you and your compassion fatigue? What have you unsuccessfully tried? Is there anything besides prayer that works for you (remember that missing section where a little prayer break gave Jesus wonder water-walking power?). If there is something other than prayer, is is just because you haven’t seen prayer in a large enough context?

Ephesians 1:3-14

Year B - Pentecost +7 or Energy to Witness ⁷

July 12, 2015

Ephesians 1:3-14

After wading through all the perks of being claimed by G*D (regardless of the mechanism/religious tradition) there comes a kicker at the end. Remember that in the Greek that this is one long sentence with all manner of subordinate clauses.

In the end we are pledged to a future that is larger than the present. The down payment the spirit has made in our lives is to bring the delivery of a wider appreciation of those beyond us also destined to be our sisters and brothers that we have yet to acknowledge and affirm as “redeemed” as ourselves.

This must be read as poetry, not prose. It is not literally an unbridled confirmation that we are specially elected beyond anyone else. Providential energy that incorporates us does not stop with us but is oriented toward finally bringing all things created together. We are still pushing onward toward common-wealth through mutual mercy some now call Christ and some know through other designations.

The New Interpreter’s Bible helpfully concludes, “Ephesians sees redemption as the purpose that God has embedded in creation as a whole. Though Ephesians recognizes the human need for redemption from sin, its imagery suggests that God would have brought all things together in Christ even if Adam had not sinned.”

Blessings to you as you move beyond awe and praise into living well, basic discipleship.

Psalm 24

Year B - Pentecost +7 or Energy to Witness ⁷

July 12, 2015

Psalm 24

It is good to see the Lectionary Committee has a sense of humor. John loses his head. It is not recorded how G*D murdered Uzzah so we can posit a beheading worthy of the denouement (literal untying of Indiana and Marion) of Raiders of the Lost Ark. And now we hear, “Lift up your heads!”

Clean hands and pure hearts are wonderful theories that don’t take into account the stages and states and experiences of living people. Yes, surely they will receive a blessing. Just as surely will the gate be open to all to receive their blessing in soiled hands and abused hearts.

A “King of Glory” without mercy is hardly a king to be glorified. This Psalm begins well with creation and then narrows all of creation down to our particulars. It is as if our particulars are now to define creation rather that creation continuing to set our context. Blessings on your hands and heart, no matter what they have been through.

2 Samuel 6:1-19

Year B - Pentecost +7 or Energy to Witness ⁷

July 12, 2015

2 Samuel 6:1-19

“Off with their heads!” are words uttered topologic novels, king to challenger, and G*D to people. We do this within friendships and families. We are willing to do away with much more quickly than we are to spend a moment to reflect on long-term consequences or even one alternative.

Red Queen to Alice, King Herod to Baptizer John, G*D to Uzzah, you to _______. The tradition lives on, “Do to others, simply do them in” and rationalize it later. It expands to military folks destroying a village to save it, to economic titans finding every last profit to be made no matter the human or environmental cost, education leaving more and more behind because a test is what is important, and examples go on.

No wonder that David was afraid that he would be on the other end of the ark or history and initially refused the gift. When it proved to be as profitable as it was dangerous, David finally placed his bet and retrieved it (as much to spite Obed-edom as to reap the bounty?).

From here everyone returns home. The breaking Friday-after-deadline is lost as everyone returns home for the weekend. So, violence continues mostly out-of-sight. Stand-by, folks can only avoid issues so long, stay at home so long, before consequences come due. Long or short, comeuppance arrives.

See if you can last at least as long as David without an "Ark O'Don't Touch". How long can you go without physical or some other form of violence for someone trespassing your Red Queen habit, King Herod pride, or G*D ultimate rule? An hour? Half-a-day? Day? Week? (Don't forget to include a dismissive glance or silence.)

Mark 6:14-29

Year B - Pentecost +7 or Energy to Witness ⁷

July 12, 2015

Mark 6:14-29

This may be the genesis of tales of Sleepy Hollow and a headless horseman? I believe this is an example of gallows humor. When there is nothing else to say—for the situation is sickeningly gruesome—laugh. Or, alternatively, whistle in the dark.

Additionally, we might image Herod as Lady McBeth and her motif, “Out, out, damned spot.” Everywhere Herod looks, there is John haunting his memory that he was more willing to grieve the death of a “righteous and holy man” die than to let a chink appear in his power. It would be helpful to read about “weeping executioners”  who who express concern for the oppressed, but will not leave their place in the hierarchy of oppression.

Such a sad tale on nearly every level. Sadder still is that we are still playing the same power games to get elected and stay there that Herod did. Position yourself to always be right, if not righteous (particularly if not trustworthy).

Remember how Herod can see a headless John around every corner. Remember how difficult it is for the disciples, male and female, to recognize Jesus even with a headful of Warner Sallman locks.

There is more than enough to be guilty about. May your guilt adjust your behavior and not just lead to a generalized sense of guilt.

There is plenty of room in which to become more aware of a pervasive goodness to creation. May what you know about mystery open you to progressively more wonderful possibilities.

2 Corinthians 12:2-10

Year B - Pentecost +6 or Energy to Witness ⁶

July 5, 2015

2 Corinthians 12:2-10

Can you imagine the “thorn” of Paul. Many have done so. Can you now imagine the “thorn” of Jesus that kept him weak in Nazareth?

How do you think Jesus would speak about his experience in the face of “unbelief”. This might give a hint to those of us who keep getting caught in places of conflicting covenant to personal mission and community stability/traditions.

We all have a revelation that informs us and is untranslatable to anyone else. This sets up a tension between how we understand we are acting and how others see us. What is seen in us or heard from us is not univalent. And so we get caught between in a three-sided press of vision, internal-thorn, and external-insult. The pushes and pulls here are enough to anneal or break us.

May you continue to disclose your vision/mission in what you do and say even as thorns and insults attempt to block the way of healing. May you go forth to announce mercy beyond both any impending or present disaster and repentance of that which led to such. In this mercy we learn about “enough” available in place of any power that can only eventually lead to disaster.

Psalm 48

Year B - Pentecost +6 or Energy to Witness ⁶

July 5, 2015

Psalm 48

Let’s play with three words/phrases.

Verse   3 — defense, refuge, (power)

Verse   9 — mercy, steadfast love (power)

Verse 14 — completed, forever and ever (power)

Living from these positions gives the kind of non-violent presence/force/power (satyagraha) needed to deal with realities of resistance. This is particularly important in places where we are too well known or known well enough to be dismissed.

It is time to check your memory of Pentecost and to do a quick check regarding your sense of these six words/phrases. If you have sufficient, rejoice. If you are still in the closet, wind and fire can still find you. Either way, awareness of your sense of defense, mercy, completion, refuge steadfast love, and forever will lead you a next step today or enhance your anticipation to be ready to act tomorrow. Either way, be a satyagraha to be reckoned with.

2 Samuel 5:1-5, 9-10

Year B - Pentecost +6 or Energy to Witness ⁶

July 5, 2015

2 Samuel 5:1-5, 9-10

The first appeal to David is as a tribal member (bone and flesh) and practical effectiveness (you’ve been leading). In this paradigm we don’t just have “servant leaders” but “servant rulers”.

At Hebron it was not G*D and Samuel doing the anointing to shepherding a larger flock but it was the tribal leaders (presumably doing G*D’s work?) that finally disclosed their support of David—something they were not able to do for fear of Saul. In some way this parallels people finally, and safely, disclosing their support of same-sex marriages or disapproval of an out-dated flag—after a period of fear of religious and cultural literalists (today’s Sauls).

Do note that David did not get full pension credit for his work life. At the Hebron “G*D Outlet” the pension was based on full-years completed. As a result David’s seven years and six months only count for seven years. Even so has management nickel and dimed labor to this day.

Attend to what happens when a City of Peace is named for a person or people (City of David). It becomes a focus of division, ruination, and captivity. What seems so close (David) displaces perennial work (Peace). Even before David’s death, intrique sets in. It is not enough to cover life over with pious sayings such as, “the Lord, the God of hosts, was with David.” Such perspective unconsciously and/or unwittingly lead to—When David falls, this Lord is diminished.