Fifth Sunday of Easter – B
Years B
Acts 8:26-40
Psalm 22:25-31
1 John 4:7-21
John 15:1-8
Four words - one from each pericope:
Baptized - yes, even eunuchs
Family - yes, even Iraqis
Born - yes, beloved of G*D
Abide - yes, G*D in creation, creation in G*D
There is a multitude of ways we interact with the world around us. Among the biggest choices are those of what we prevent and what we nurture.
For those within a Christian tradition, here is a strong statement about choosing nurture over prevention: “Those who say, ‘I love God,’ and reject non-Jesus people are liars.”
To abide, to be born from that abiding, to be family beyond limits, to be baptized into a way of life leaves little escape from a command toward wholeness: “those who love G*D must love their brothers and sisters also - their common environment, their belovedness, their family relations, their belonging past all divisions.
= = = = = = =
look - water
rippling with life
reflecting glory
look - enemies
still family
ancestral descendants
look - home
abiding here
abiding everywhere
look - love
born and reborn
and born forever
Monday, April 30, 2007
Sunday, April 29, 2007
Fifth Sunday of Easter – A
Fifth Sunday of Easter – A
Years A
Acts 7:55-60
Psalm 31:1-5, 15-16
1 Peter 2:2-10
John 14:1-4
Which is the greater work?
1) “Do not hold this sin against them”
2) “Do not let me be put to shame”
1) “Let your face shine upon me”
2) “Deliver me from my enemies”
1) Jesus’ way is the way, truth, life!
2) Jesus is the way, truth life!
There are many dwelling places.
1) Are you preparing a place for others?
2) Is a place being prepared for you?
= = = = = = =
god’s own person, I
calling from darkness
called from darkness
mercy-less once
mercy-full now
expressing this call
evidencing this mercy
belief becomes life
works become greater
god’s own person, you
god’s own person, we
facing deliverance
agreeing to ask
agreeing to glorify
agreeing to participate
gazing toward paradise
unbelievable connections are made
forgiveness after forgiveness
even for
god’s own I/you/we
Years A
Acts 7:55-60
Psalm 31:1-5, 15-16
1 Peter 2:2-10
John 14:1-4
Which is the greater work?
1) “Do not hold this sin against them”
2) “Do not let me be put to shame”
1) “Let your face shine upon me”
2) “Deliver me from my enemies”
1) Jesus’ way is the way, truth, life!
2) Jesus is the way, truth life!
There are many dwelling places.
1) Are you preparing a place for others?
2) Is a place being prepared for you?
= = = = = = =
god’s own person, I
calling from darkness
called from darkness
mercy-less once
mercy-full now
expressing this call
evidencing this mercy
belief becomes life
works become greater
god’s own person, you
god’s own person, we
facing deliverance
agreeing to ask
agreeing to glorify
agreeing to participate
gazing toward paradise
unbelievable connections are made
forgiveness after forgiveness
even for
god’s own I/you/we
Friday, April 27, 2007
Fourth Sunday of Easter – C4
Fourth Sunday of Easter – C4
Years C
John 10:22-30
Just before this passage we have Jesus' co-religionists divided because of his words. [Note: in broad terms Greeks focus more on words about God and Hebrews more on God's actions - thus this setting is greatly influenced by the cultural perspective in which the Jews found themselves.]
And so the question of suspense - whose side will Jesus choose?
A zealot return to rebellion?
Proper priestly worship (rededication of the Temple)?
Popular miracle doing?
We want precision in his choice. No weasel words that can make him sound like he's on our side and then we find he parsed his way out. Extreme clarity is our desire. Pin him down. There is only one way. Which fundamental doctrine will he espouse? None of that, "those who have ears" stuff!
Doh! It's not the words we were arguing about that count here. The works done are the testimony - Tabitha/Dorcas/Gazelle got it right several days ago - good works and acts of charity. [Dope slap] Just do it.
Just after this passage folks pick up stone because he didn't choose their side and we have a reprise of the "works" work and Jesus heading off for baptismal territory.
= = = = = = =
tell us plainly
tell us precisely
tell us concisely
just tell us
are you what you say
are you what we see
are you what we hope
just who are you
a who from whoville
a horton hatcher
a sneech of any sort
a zax of any direction
a cat in or out of a hat
a loraxian prophet
a bleeding-heart thidwick
a fascist yertle
just tell us and tell us now
Years C
John 10:22-30
Just before this passage we have Jesus' co-religionists divided because of his words. [Note: in broad terms Greeks focus more on words about God and Hebrews more on God's actions - thus this setting is greatly influenced by the cultural perspective in which the Jews found themselves.]
And so the question of suspense - whose side will Jesus choose?
A zealot return to rebellion?
Proper priestly worship (rededication of the Temple)?
Popular miracle doing?
We want precision in his choice. No weasel words that can make him sound like he's on our side and then we find he parsed his way out. Extreme clarity is our desire. Pin him down. There is only one way. Which fundamental doctrine will he espouse? None of that, "those who have ears" stuff!
Doh! It's not the words we were arguing about that count here. The works done are the testimony - Tabitha/Dorcas/Gazelle got it right several days ago - good works and acts of charity. [Dope slap] Just do it.
Just after this passage folks pick up stone because he didn't choose their side and we have a reprise of the "works" work and Jesus heading off for baptismal territory.
= = = = = = =
tell us plainly
tell us precisely
tell us concisely
just tell us
are you what you say
are you what we see
are you what we hope
just who are you
a who from whoville
a horton hatcher
a sneech of any sort
a zax of any direction
a cat in or out of a hat
a loraxian prophet
a bleeding-heart thidwick
a fascist yertle
just tell us and tell us now
Thursday, April 26, 2007
Fourth Sunday of Easter – C3
Fourth Sunday of Easter – C3
Years C
Revelation 7:9-17
Who are the ones who come out of great ordeal? The one's who are loved?
No matter where they have been, what they have done, the consequences they have borne - they are loved beyond themselves.
There is a happy response to understanding past knowing that one is loved. It is here portrayed as a universal joy we all blend into. This may be very satisfying for whatever is receiving such paeans of praise.
Less satisfying is knowing that we are but part of an adoring crowd. There is only love of G*D left, no love of neighbor. While exciting, it is but a thin veneer of exultation covering nothing else. All in all, for all its noise and show, a very static scene.
If this apocalyptic literature is to mobilize us into action in this world, it is important to return to a question of who now is later going to celebrate. May it be the one's we love. And so we expand our love base.
= = = = = = =
tears will be wiped away
this is a grand vision
to live toward it
we identify current tears
huge racking sobs
tender whimpers
from whence do they arise
man's inhumanity to man
to wipe away such tears
a new humanity is revealed
wounded healers
healing wounded healers
ordeal sufferers
suffering ordeal sufferers
rivers of tears
falling from above
springs of life
rising from below
meet in middle age
to cleanse our eyes
who are we
who are they
loved lovers
lovers loved
Years C
Revelation 7:9-17
Who are the ones who come out of great ordeal? The one's who are loved?
No matter where they have been, what they have done, the consequences they have borne - they are loved beyond themselves.
There is a happy response to understanding past knowing that one is loved. It is here portrayed as a universal joy we all blend into. This may be very satisfying for whatever is receiving such paeans of praise.
Less satisfying is knowing that we are but part of an adoring crowd. There is only love of G*D left, no love of neighbor. While exciting, it is but a thin veneer of exultation covering nothing else. All in all, for all its noise and show, a very static scene.
If this apocalyptic literature is to mobilize us into action in this world, it is important to return to a question of who now is later going to celebrate. May it be the one's we love. And so we expand our love base.
= = = = = = =
tears will be wiped away
this is a grand vision
to live toward it
we identify current tears
huge racking sobs
tender whimpers
from whence do they arise
man's inhumanity to man
to wipe away such tears
a new humanity is revealed
wounded healers
healing wounded healers
ordeal sufferers
suffering ordeal sufferers
rivers of tears
falling from above
springs of life
rising from below
meet in middle age
to cleanse our eyes
who are we
who are they
loved lovers
lovers loved
Wednesday, April 25, 2007
Fourth Sunday of Easter – C2
Fourth Sunday of Easter – C2
Years C
Psalm 23
Starting with an experience that has become a faith statement, "The Lord is my shepherd," we move through a variety of additional ways to receive such an experience - lying down, leading beside, restoring, fearless, comforted, etc. - to an expectation ("shall") that this will continue or be present again when needed.
This would be clearer if we were to start with: "Having experienced a restoration that feels like the refreshment of green pastures and still waters after great want, I affirm G*D is like a shepherd to me."
As it is we get all caught up with the faith statement rather than the experience and find ourselves applying this before folks are ready to hear it. In such cases it is a guilt producer because they don't experience it this way or pie-in-the-sky theology removed from their real life. Either way, the words are mouthed, but not lived.
"Surely goodness and mercy follow me all the days of my life." So test them. Take a powder-milk biscuit and do what needs to be done because goodness and mercy are always present. Goodness and mercy are the background against which any foreground risk must be seen. With this perspective we go ahead.
= = = = = = =
in the darkest night of the soul
a resolution is finally reached
evil is not to be feared
evil is not feared
what a comfort
when hokies are gunned down
evil is not feared
we can see what gun-free feast
might be set before all
evil is not feared
anointing is still possible
to lead from pain to mercy
evil is not feared
goodness and mercy abide
rosy-fingered dawn approaches
Years C
Psalm 23
Starting with an experience that has become a faith statement, "The Lord is my shepherd," we move through a variety of additional ways to receive such an experience - lying down, leading beside, restoring, fearless, comforted, etc. - to an expectation ("shall") that this will continue or be present again when needed.
This would be clearer if we were to start with: "Having experienced a restoration that feels like the refreshment of green pastures and still waters after great want, I affirm G*D is like a shepherd to me."
As it is we get all caught up with the faith statement rather than the experience and find ourselves applying this before folks are ready to hear it. In such cases it is a guilt producer because they don't experience it this way or pie-in-the-sky theology removed from their real life. Either way, the words are mouthed, but not lived.
"Surely goodness and mercy follow me all the days of my life." So test them. Take a powder-milk biscuit and do what needs to be done because goodness and mercy are always present. Goodness and mercy are the background against which any foreground risk must be seen. With this perspective we go ahead.
= = = = = = =
in the darkest night of the soul
a resolution is finally reached
evil is not to be feared
evil is not feared
what a comfort
when hokies are gunned down
evil is not feared
we can see what gun-free feast
might be set before all
evil is not feared
anointing is still possible
to lead from pain to mercy
evil is not feared
goodness and mercy abide
rosy-fingered dawn approaches
Tuesday, April 24, 2007
Fourth Sunday of Easter – C1
Fourth Sunday of Easter – C1
Years C
Acts 9:36-43
Here is a wonderful definition of a disciple of Jesus: devoted to good works and acts of charity.
Disciples of Jesus could comfortably find themselves in Jewish, Muslim, Buddhist, Hindu, Wickan, Pagan, Atheist, etc. environments and never bat an eyelash and be in the mainstream of each of them with these two simple expressions of their discipleship for the transformation of the world: good works and acts of charity.
We may need to start a new denomination named after Tabitha or Dorcas or simply Gazelle gracefully leaping ahead, the faster to be G*D, by means of these two qualities.
Any other Gazellians out there?
= = = = = = =
where are you lodging this eve
with someone who is unclean
in the eyes of some majority or other
as a good work
an act of charity
or to prove a point
Tabitha lives in Peter
ancestress and ancestor
are alive within us
we don't give up
on charitable good works
being our epitaph too
Years C
Acts 9:36-43
Here is a wonderful definition of a disciple of Jesus: devoted to good works and acts of charity.
Disciples of Jesus could comfortably find themselves in Jewish, Muslim, Buddhist, Hindu, Wickan, Pagan, Atheist, etc. environments and never bat an eyelash and be in the mainstream of each of them with these two simple expressions of their discipleship for the transformation of the world: good works and acts of charity.
We may need to start a new denomination named after Tabitha or Dorcas or simply Gazelle gracefully leaping ahead, the faster to be G*D, by means of these two qualities.
Any other Gazellians out there?
= = = = = = =
where are you lodging this eve
with someone who is unclean
in the eyes of some majority or other
as a good work
an act of charity
or to prove a point
Tabitha lives in Peter
ancestress and ancestor
are alive within us
we don't give up
on charitable good works
being our epitaph too
Monday, April 23, 2007
Fourth Sunday of Easter – B
Fourth Sunday of Easter – B
Years B
Acts 4:5-12
Psalm 23
1 John 3:16-24
John 10:11-18
A "good shepherd" has the power and responsibility to know when to lay down their life and when to pick it up.
Followers of a "good shepherd" don't always get the power of this ambiguity. Some will claim the shepherd can only pick up life and so everyone must give up their life in the light of the shepherd's life. This will keep them from an ability to lay down their life for others. Seemingly, they can see only a crook as a mighty scepter.
Other followers make exactly the other error, that the shepherd must at all times and in all places, lay down (even if this is an active action against violence, it is still a laying down).
What we are still seeking is wisdom on how these fit together in our lives and in our times.
One beginning spot understands that goodness and mercy are ever present. This gives direction to our picking up and laying down of life. At which point does one reveal the background of goodness and mercy through a contrasting action and at which point does the other polarity kick in to better reveal a field of goodness and mercy against which everything else makes better sense? It is here we always find ourselves. Do we zap a fig tree or allow a rich, young ruler to go further down a dark path?
= = = = = = =
resurrectional power reveals
our basic bent in life
to narrow life down
one unique resurrection
to open life up
resurrection as commonplace
to see resurrection for Jesus
and claim it only for him
runs us afoul other sheep
claimed as part of all
runs us afoul of others who also
reduce resurrection to one
to see resurrection as ours
authorized and encouraged
by this resurrected Jesus
for the sake of lost sheep
ordains us transformers
of resurrection to resurrections
Years B
Acts 4:5-12
Psalm 23
1 John 3:16-24
John 10:11-18
A "good shepherd" has the power and responsibility to know when to lay down their life and when to pick it up.
Followers of a "good shepherd" don't always get the power of this ambiguity. Some will claim the shepherd can only pick up life and so everyone must give up their life in the light of the shepherd's life. This will keep them from an ability to lay down their life for others. Seemingly, they can see only a crook as a mighty scepter.
Other followers make exactly the other error, that the shepherd must at all times and in all places, lay down (even if this is an active action against violence, it is still a laying down).
What we are still seeking is wisdom on how these fit together in our lives and in our times.
One beginning spot understands that goodness and mercy are ever present. This gives direction to our picking up and laying down of life. At which point does one reveal the background of goodness and mercy through a contrasting action and at which point does the other polarity kick in to better reveal a field of goodness and mercy against which everything else makes better sense? It is here we always find ourselves. Do we zap a fig tree or allow a rich, young ruler to go further down a dark path?
= = = = = = =
resurrectional power reveals
our basic bent in life
to narrow life down
one unique resurrection
to open life up
resurrection as commonplace
to see resurrection for Jesus
and claim it only for him
runs us afoul other sheep
claimed as part of all
runs us afoul of others who also
reduce resurrection to one
to see resurrection as ours
authorized and encouraged
by this resurrected Jesus
for the sake of lost sheep
ordains us transformers
of resurrection to resurrections
Sunday, April 22, 2007
Fourth Sunday of Easter – A
Fourth Sunday of Easter – A
Years A
Acts 4:5-12
Psalm 23
1 John 3:16-24
John 10:11-18
What an openness to life! Teaching (being led forth), Fellowship, Feasting, and Communicating within and beyond - these are still key elements in a healthy community - whether of one faith or another.
These four qualities bind a community closely enough together that trust of their most prized possessions (even survival) to one another can take place. Without this vital communitarian impetus organic growth doesn't take place. Oh, there can be surface unity, but the lack of deep trust will eventually shine through and fracture will show.
In today's untrusting environment where winning and losing metaphors abound, what Teaching is most needed that would lead us toward trust? What Fellowship and Feasting? What Prayers? Note that teaching toward trust is different than teaching toward a particular doctrine.
There are undoubtedly many responses to these questions. Instead of waiting to come up with one grand theory of everything, you and I are encouraged to Teach, Fellowship, Feast, and Pray as best we can, leaving any later form of such to such a time.
= = = = = = =
called to endurance
is a strange gift
to receive
in a world valuing
this quarter's bottom line
only in light of the next
endurance will best be seen
in light of the flighty
expedient choices of today
which reveal the long-term
values worth investing in
today for tomorrow's sake
to pile value high
pack it down and heap it higher
is still a long-term strategy
with a proven track record
sustainability trumps a Vegas hit
enduring and guarding life
so our ancestors found
again and again and again
forgetting this teaching imperils life
hoarding goods and celebrations
to the fewest possible number entitled
diminishes possibilities
so our descendents call out
again and again and again
to be included in the bounty of life
and so we endure today
with ancestral solidarity
received and passed on
Years A
Acts 4:5-12
Psalm 23
1 John 3:16-24
John 10:11-18
What an openness to life! Teaching (being led forth), Fellowship, Feasting, and Communicating within and beyond - these are still key elements in a healthy community - whether of one faith or another.
These four qualities bind a community closely enough together that trust of their most prized possessions (even survival) to one another can take place. Without this vital communitarian impetus organic growth doesn't take place. Oh, there can be surface unity, but the lack of deep trust will eventually shine through and fracture will show.
In today's untrusting environment where winning and losing metaphors abound, what Teaching is most needed that would lead us toward trust? What Fellowship and Feasting? What Prayers? Note that teaching toward trust is different than teaching toward a particular doctrine.
There are undoubtedly many responses to these questions. Instead of waiting to come up with one grand theory of everything, you and I are encouraged to Teach, Fellowship, Feast, and Pray as best we can, leaving any later form of such to such a time.
= = = = = = =
called to endurance
is a strange gift
to receive
in a world valuing
this quarter's bottom line
only in light of the next
endurance will best be seen
in light of the flighty
expedient choices of today
which reveal the long-term
values worth investing in
today for tomorrow's sake
to pile value high
pack it down and heap it higher
is still a long-term strategy
with a proven track record
sustainability trumps a Vegas hit
enduring and guarding life
so our ancestors found
again and again and again
forgetting this teaching imperils life
hoarding goods and celebrations
to the fewest possible number entitled
diminishes possibilities
so our descendents call out
again and again and again
to be included in the bounty of life
and so we endure today
with ancestral solidarity
received and passed on
Friday, April 20, 2007
Third Sunday of Easter – C4
Third Sunday of Easter – C4
Years C
John 21:1-19
The generalities and specifics of life often catch us. This passage contains a partial listing of the disciples present, by name, and then "two others". With the fish it gets very particular, "153", not about 150. Jesus asks a large question of agapao and keeps getting back a response of phileo until Jesus changes to ask about phileo.
While Jesus' comments about Peter's fate is often seen as predictive of a martyr's death, if it is translatable to our lives it may have to be brought out of the realm of hagiography to the simplicity of aging.
Death has us all on a lead that eventually gets reeled in. Just when you get to the wisdom of the ages, death won't wait any longer. Your desire to "fish for people", to "love sheep" (in a good way) has peaked and now you are no more. How like a crucifixion in the middle of ministry. Peter will have a death like all, not greater than all, intended to glorify G*D.
All of these reappearances lead to what might very well be the conclusion of John's book, "follow me" - a very simple instruction with extraordinary implications and consequences. "Follow me" to loving G*D enough to love neighbors and one another and others and enemies and fishing and sheep. "Follow" by doing so faithfully right up to death. "Follow" by doing so hopefully into death. "Follow" by doing so lovingly right through death.
"Follow me" to the named and the unnamed. "Follow" to loving (phileo) others as you now experience love rather than as I ask it (agapao) of you. "Follow me" is the ending that brings a new beginning.
= = = = = = =
standing a hundred yards apart
we try to speak and hear
even over water enhanced sound
we are a hundred yards apart
and more hundreds of years
"hey, you missed your mark, right?"
"what's it to ya?"
even in established relationships
we are a hundred yards apart
and more hundreds of experience
"try another direction"
"got nothin' to lose"
even in predictable worlds
we are a hundred yards apart
and more hundreds of miracles
"what'd ya find?"
"wow!"
even in unpredictable worlds
we are a hundred yards apart
and more hundreds of common threads
"let's eat"
"OK"
"let's love"
"OK"
"let's follow"
"OK"
Years C
John 21:1-19
The generalities and specifics of life often catch us. This passage contains a partial listing of the disciples present, by name, and then "two others". With the fish it gets very particular, "153", not about 150. Jesus asks a large question of agapao and keeps getting back a response of phileo until Jesus changes to ask about phileo.
While Jesus' comments about Peter's fate is often seen as predictive of a martyr's death, if it is translatable to our lives it may have to be brought out of the realm of hagiography to the simplicity of aging.
Death has us all on a lead that eventually gets reeled in. Just when you get to the wisdom of the ages, death won't wait any longer. Your desire to "fish for people", to "love sheep" (in a good way) has peaked and now you are no more. How like a crucifixion in the middle of ministry. Peter will have a death like all, not greater than all, intended to glorify G*D.
All of these reappearances lead to what might very well be the conclusion of John's book, "follow me" - a very simple instruction with extraordinary implications and consequences. "Follow me" to loving G*D enough to love neighbors and one another and others and enemies and fishing and sheep. "Follow" by doing so faithfully right up to death. "Follow" by doing so hopefully into death. "Follow" by doing so lovingly right through death.
"Follow me" to the named and the unnamed. "Follow" to loving (phileo) others as you now experience love rather than as I ask it (agapao) of you. "Follow me" is the ending that brings a new beginning.
= = = = = = =
standing a hundred yards apart
we try to speak and hear
even over water enhanced sound
we are a hundred yards apart
and more hundreds of years
"hey, you missed your mark, right?"
"what's it to ya?"
even in established relationships
we are a hundred yards apart
and more hundreds of experience
"try another direction"
"got nothin' to lose"
even in predictable worlds
we are a hundred yards apart
and more hundreds of miracles
"what'd ya find?"
"wow!"
even in unpredictable worlds
we are a hundred yards apart
and more hundreds of common threads
"let's eat"
"OK"
"let's love"
"OK"
"let's follow"
"OK"
Thursday, April 19, 2007
Third Sunday of Easter – C3
Third Sunday of Easter – C3
Years C
Revelation 5:11-14
Last night I saw a production of 1984 and I was reminded of the goal of the Ministry of Love - to so "help" another discard everything they held dear, one's own perception and love of another, that they become empty enough to love only Big Brother. Then the Ministry of Love can fill the emptiness and finally kill a non-martyr, one who desires to be killed before further betraying Big Brother.
I must admit I get a sense of that when I read such passages as this. All honor and glory being given away until we can only cry out, "I love you, Big Brother," or "I love you, Worthy Lamb."
We cry out for filling, for we are nothing. In crying out, our emptiness is filled.
Even if we take such praise as subversive against a power of any age that requires praise be given in its direction, the substitution of blind praise for god is no better than blind praise for nation. Apocalyptic language is not all that different than Newspeak or Doublespeak, it can change direction and symbolism on a moment's notice. Read on its own, without Prophetic pronouncements, it is most dangerous.
We will need to figure out what we love with such forcefulness before sheer glory takes over our "love."
= = = = = = =
one angel is enough for Mary
Jesus had access to ten thousand
now myriads of myriads and thousands of thousands
are arrayed before our eyes
that many angels singing
in unison or four-part harmony
or lovely parts infinite in scope
deafen wisdom and worship
our work is done for us
all that is needed is assent
get on the bandwagon
forever might escape without unanimity
join the angel band
lend your voice
creation's wall will fall
only pure love will be left
Years C
Revelation 5:11-14
Last night I saw a production of 1984 and I was reminded of the goal of the Ministry of Love - to so "help" another discard everything they held dear, one's own perception and love of another, that they become empty enough to love only Big Brother. Then the Ministry of Love can fill the emptiness and finally kill a non-martyr, one who desires to be killed before further betraying Big Brother.
I must admit I get a sense of that when I read such passages as this. All honor and glory being given away until we can only cry out, "I love you, Big Brother," or "I love you, Worthy Lamb."
We cry out for filling, for we are nothing. In crying out, our emptiness is filled.
Even if we take such praise as subversive against a power of any age that requires praise be given in its direction, the substitution of blind praise for god is no better than blind praise for nation. Apocalyptic language is not all that different than Newspeak or Doublespeak, it can change direction and symbolism on a moment's notice. Read on its own, without Prophetic pronouncements, it is most dangerous.
We will need to figure out what we love with such forcefulness before sheer glory takes over our "love."
= = = = = = =
one angel is enough for Mary
Jesus had access to ten thousand
now myriads of myriads and thousands of thousands
are arrayed before our eyes
that many angels singing
in unison or four-part harmony
or lovely parts infinite in scope
deafen wisdom and worship
our work is done for us
all that is needed is assent
get on the bandwagon
forever might escape without unanimity
join the angel band
lend your voice
creation's wall will fall
only pure love will be left
Wednesday, April 18, 2007
Third Sunday of Easter – C2
Third Sunday of Easter – C2
Years C
Psalm 30
The "dancing" that mourning has become is noted to be the same word as "whirl" in 29:9. In Psalm 29 there is a footnote that "causes the oaks to whirl" might also be translated, "causes the deer to calve."
If one is permitted to smash these together we find our mourning whirled into the birth of new life.
Such a new life might even move beyond a G*D that is only "good, restorative, prosperity-giving," to be played off against adversity. Here we find ourselves casting about for an alternative god when things go klunk in the night.
A whirling dervish dance is slower than one might think and brings all the rooms of one's life together on the sill of a door to enlightenment beyond dualistic patterns.
Rejoice, weeping is connected with joy.
= = = = = = =
twilight comes on
doubts begin to arise
was the day as joyful as thought
when we play it again
evening deepens
relationships aren't as bright as thought
shadows bring back old fears
second-guessing sets in
night sets in
doubts become certainties
it was only false joy
our friends fair-weather
midnight rolls around
rolls over and under
a storm-tossed sea
never-ending
darkest before dawn
is no old-sailor's tale
all warmth is used up
for ever and ever
and dawn so long in coming
creeps maddeningly forward
false dawn after false dawn
tantalizing in each betrayal
morning rises
bringing relief in its train
but so much weariness
joy needs rest
morning settles
tense muscles relax
a smile returns
a hum begins
morning warms
a slow jig starts in a toe
sackcloth comes off
naked joy is still
Years C
Psalm 30
The "dancing" that mourning has become is noted to be the same word as "whirl" in 29:9. In Psalm 29 there is a footnote that "causes the oaks to whirl" might also be translated, "causes the deer to calve."
If one is permitted to smash these together we find our mourning whirled into the birth of new life.
Such a new life might even move beyond a G*D that is only "good, restorative, prosperity-giving," to be played off against adversity. Here we find ourselves casting about for an alternative god when things go klunk in the night.
A whirling dervish dance is slower than one might think and brings all the rooms of one's life together on the sill of a door to enlightenment beyond dualistic patterns.
Rejoice, weeping is connected with joy.
= = = = = = =
twilight comes on
doubts begin to arise
was the day as joyful as thought
when we play it again
evening deepens
relationships aren't as bright as thought
shadows bring back old fears
second-guessing sets in
night sets in
doubts become certainties
it was only false joy
our friends fair-weather
midnight rolls around
rolls over and under
a storm-tossed sea
never-ending
darkest before dawn
is no old-sailor's tale
all warmth is used up
for ever and ever
and dawn so long in coming
creeps maddeningly forward
false dawn after false dawn
tantalizing in each betrayal
morning rises
bringing relief in its train
but so much weariness
joy needs rest
morning settles
tense muscles relax
a smile returns
a hum begins
morning warms
a slow jig starts in a toe
sackcloth comes off
naked joy is still
Tuesday, April 17, 2007
Third Sunday of Easter – C1
Third Sunday of Easter – C1
Years C
Acts 9:1-6, (7-20)
Little Shop of Horrors has a lovely song, Suddenly Seymour.
You may want to begin making some additional connections:
Suddenly Saul (breathing threats descends upon a follower of Jesus)
Suddenly Jesus (or light) (stops violence)
Suddenly Scales (arrive - justice revealed up-close-and-personal)
Suddenly Vision (though not suddenly acted upon)
Suddenly Ananias (with healing hands, not violent ones)
Suddenly Scales (depart - lesson learned)
Suddenly Proclamation
[Note: Another helpful approach is by Walter Bruggemann.]
= = = = = = =
would we see ourselves
as others see us?
not usually
too painful
so excused
for to see ourselves
as others see us
takes confrontation
takes clarity
takes conversion
Years C
Acts 9:1-6, (7-20)
Little Shop of Horrors has a lovely song, Suddenly Seymour.
You may want to begin making some additional connections:
Suddenly Saul (breathing threats descends upon a follower of Jesus)
Suddenly Jesus (or light) (stops violence)
Suddenly Scales (arrive - justice revealed up-close-and-personal)
Suddenly Vision (though not suddenly acted upon)
Suddenly Ananias (with healing hands, not violent ones)
Suddenly Scales (depart - lesson learned)
Suddenly Proclamation
[Note: Another helpful approach is by Walter Bruggemann.]
= = = = = = =
would we see ourselves
as others see us?
not usually
too painful
so excused
for to see ourselves
as others see us
takes confrontation
takes clarity
takes conversion
Monday, April 16, 2007
Third Sunday of Easter – B
Years B
Acts 3:12-19
Psalm 4
1 John 3:1-7
Luke 24:36b-48
"...repentance and forgiveness of sins is to be proclaimed...." (Luke 24:47)
"I will both lie down and sleep in peace; for you alone, O Lord, make me lie down in safety." (Psalm 4:8)
These two lines play well together. In a season of resurrection we can spend time on the process (focusing on what we know - betrayal, injustice, torture, death - rather than what we don't know - visits to hell, empty tombs, experience of continuity even when not immediately recognizable) or on resurrection's intention - changing direction and forgiveness.
To lie down and sleep can also be to die. We can do so in "safety" when expecting to arise forgiven and with a changed direction.
When life is revealed we shall see it as it is - healed, changed, forgiven, onward from here - and we will participate in those same dimensions.
= = = = = = =
we see health or healing and
we shy away from their politics
to admit unexpected healing
that which we were not a party
raises our already high anxieties
to the point of denial of our senses
being out of touch with ourselves
puts us out of community with others
our wonder and amazement can turn on a dime
from loud praise to louder death to loudest peace
Years B
Acts 3:12-19
Psalm 4
1 John 3:1-7
Luke 24:36b-48
"...repentance and forgiveness of sins is to be proclaimed...." (Luke 24:47)
"I will both lie down and sleep in peace; for you alone, O Lord, make me lie down in safety." (Psalm 4:8)
These two lines play well together. In a season of resurrection we can spend time on the process (focusing on what we know - betrayal, injustice, torture, death - rather than what we don't know - visits to hell, empty tombs, experience of continuity even when not immediately recognizable) or on resurrection's intention - changing direction and forgiveness.
To lie down and sleep can also be to die. We can do so in "safety" when expecting to arise forgiven and with a changed direction.
When life is revealed we shall see it as it is - healed, changed, forgiven, onward from here - and we will participate in those same dimensions.
= = = = = = =
we see health or healing and
we shy away from their politics
to admit unexpected healing
that which we were not a party
raises our already high anxieties
to the point of denial of our senses
being out of touch with ourselves
puts us out of community with others
our wonder and amazement can turn on a dime
from loud praise to louder death to loudest peace
Sunday, April 15, 2007
Third Sunday of Easter – A
Third Sunday of Easter – A
Years A
Acts 2:1-4a, 36-41
Psalm 116:1-4, 12-19
1 Peter 1:17-23
Luke 24:13-35
"Save yourself from this corrupt generation." So goes the appeal in every troubled time.
The question is not so much an us/them mentality or saved/unsaved designations. Those are constantly changing according to experience and willingness to have same. Rather, how does one be in while not of the world (and it's lesser known counterpart which is just as important - to be of while not in the world)? This question comes from the little word "from" [apo in the Greek] that has two definitions:
1) from - "of separation"
2) in - "of origin"
So it might also read, "Save yourself within your originating generation."
In particular this is a question of intention or direction. Does saving oneself mean oneself alone or does it mean that saving oneself entails the salvation of all?
Repentance and Baptism are very much like a Sabbath. Is the Sabbath made for us or are we made for the Sabbath? Sabbath, Repentance, and Baptism (and other Sacraments) are best considered as stimuli for the reestablishment of community that has fractured. They are mediational tools. They are vehicles for saving a generation.
= = = = = = =
purified truth in angry hands
is dangerous to one and all
such truth becomes organized
for its own sake, not yours
growing truth in hopeful hands
builds genuine mutual love
among differing generations
for their sake, not mine
cooperative truth in faithful hands
grows heart-deep love in our midst
binding our differences with balm
for healing wounds, including yours
birthed anew from perfect to whole
fractures perish in a new light
living enduring inviting feasts
for bountiful living, including mine
Years A
Acts 2:1-4a, 36-41
Psalm 116:1-4, 12-19
1 Peter 1:17-23
Luke 24:13-35
"Save yourself from this corrupt generation." So goes the appeal in every troubled time.
The question is not so much an us/them mentality or saved/unsaved designations. Those are constantly changing according to experience and willingness to have same. Rather, how does one be in while not of the world (and it's lesser known counterpart which is just as important - to be of while not in the world)? This question comes from the little word "from" [apo in the Greek] that has two definitions:
1) from - "of separation"
2) in - "of origin"
So it might also read, "Save yourself within your originating generation."
In particular this is a question of intention or direction. Does saving oneself mean oneself alone or does it mean that saving oneself entails the salvation of all?
Repentance and Baptism are very much like a Sabbath. Is the Sabbath made for us or are we made for the Sabbath? Sabbath, Repentance, and Baptism (and other Sacraments) are best considered as stimuli for the reestablishment of community that has fractured. They are mediational tools. They are vehicles for saving a generation.
= = = = = = =
purified truth in angry hands
is dangerous to one and all
such truth becomes organized
for its own sake, not yours
growing truth in hopeful hands
builds genuine mutual love
among differing generations
for their sake, not mine
cooperative truth in faithful hands
grows heart-deep love in our midst
binding our differences with balm
for healing wounds, including yours
birthed anew from perfect to whole
fractures perish in a new light
living enduring inviting feasts
for bountiful living, including mine
Friday, April 13, 2007
Second Sunday of Easter – C4
Second Sunday of Easter – C4
Years C
John 20:19-31
"Put a finger here."
"Where?"
"In a wound."
The Body of Christ is not just a congregation or denomination of faithful believers. The Body of Christ, in the beginning, was with G*D, as "Word", bringing forth evening and morning, daily. Wherever there is a wound, Christ calls us to find belief by putting our finger there and to energize that belief with a life lived to reveal what is behind the wound.
Iraq is a wound of Christ that needs a finger of belief that there is a peace greater than any war or all wars added together.
AIDS is a wound of Christ that needs a finger of belief that there is healing behavior to avoid it and deal with it - eventually binding us together.
Starving children are wounds of Christ that needs a finger of belief that a feast can be set today with more than enough for all.
Negative campaigns are wounds of Christ that needs a finger of belief that honesty is the best policy and cutting a corner to be in a power position cuts that very power from being used from underneath one.
Homophobia is a wound of Christ that needs a finger of belief that love is possible beyond cultural rules and regulations.
Global warming is a wound of Christ that needs a finger of belief that caring for Earth is care for self.
As an individual I don't have enough fingers for all the wounds of Christ, but between us, we do. As we move our fingers toward a wound we find what we believe - that we are more than we believe. We are also what we doubt and what we love and what we envision. Just being in the presence of a wound stimulates us to move beyond assent that something ought to be done to participation in a resurrection oriented toward healing.
In this morning's New York Times Harvey Fierstein concludes an editorial regarding the wound of hate-speech, "...you cannot harbor malice toward others and then cry foul when someone displays intolerance against you. Prejudice tolerated is intolerance encouraged. Rise up in righteousness when you witness the words and deeds of hate, but only if you are willing to rise up against them all, including your own. Otherwise suffer the slings and arrows of disrespect silently."
= = = = = = =
Tinkerbell asks us to believe
it is a healing force
as Thomas believes
Jesus' wound shrinks
each time a finger
points toward a wound
in Gaia's ozone
Jesus' wound shrinks
each time a finger
points toward a wound
in justice denied
Jesus' wound shrinks
each time a finger
points toward a wound
in peace broken
Jesus' wound shrinks
each time a finger
even begins to waggle
a difference is made
Jesus' wound shrinks
each time a finger
points toward our own wound
wholeness comes and goes forth
Jesus' wound shrinks
each time a finger
joins a finger
community arises
Jesus' wound shrinks
each time a finger
becomes a hand
Jesus' wound heals
no second coming
each time a finger
becomes a hand
Jesus' wound heals
paradise again
Jesus' wound heals
each time a finger
raises a question
about a world's wound
Jesus' finger greets
each wounded soul
mine yours our
peace be with you
each time our fingers
join Jesus' fingers
sparks fly out
peace settles in
Years C
John 20:19-31
"Put a finger here."
"Where?"
"In a wound."
The Body of Christ is not just a congregation or denomination of faithful believers. The Body of Christ, in the beginning, was with G*D, as "Word", bringing forth evening and morning, daily. Wherever there is a wound, Christ calls us to find belief by putting our finger there and to energize that belief with a life lived to reveal what is behind the wound.
Iraq is a wound of Christ that needs a finger of belief that there is a peace greater than any war or all wars added together.
AIDS is a wound of Christ that needs a finger of belief that there is healing behavior to avoid it and deal with it - eventually binding us together.
Starving children are wounds of Christ that needs a finger of belief that a feast can be set today with more than enough for all.
Negative campaigns are wounds of Christ that needs a finger of belief that honesty is the best policy and cutting a corner to be in a power position cuts that very power from being used from underneath one.
Homophobia is a wound of Christ that needs a finger of belief that love is possible beyond cultural rules and regulations.
Global warming is a wound of Christ that needs a finger of belief that caring for Earth is care for self.
As an individual I don't have enough fingers for all the wounds of Christ, but between us, we do. As we move our fingers toward a wound we find what we believe - that we are more than we believe. We are also what we doubt and what we love and what we envision. Just being in the presence of a wound stimulates us to move beyond assent that something ought to be done to participation in a resurrection oriented toward healing.
In this morning's New York Times Harvey Fierstein concludes an editorial regarding the wound of hate-speech, "...you cannot harbor malice toward others and then cry foul when someone displays intolerance against you. Prejudice tolerated is intolerance encouraged. Rise up in righteousness when you witness the words and deeds of hate, but only if you are willing to rise up against them all, including your own. Otherwise suffer the slings and arrows of disrespect silently."
= = = = = = =
Tinkerbell asks us to believe
it is a healing force
as Thomas believes
Jesus' wound shrinks
each time a finger
points toward a wound
in Gaia's ozone
Jesus' wound shrinks
each time a finger
points toward a wound
in justice denied
Jesus' wound shrinks
each time a finger
points toward a wound
in peace broken
Jesus' wound shrinks
each time a finger
even begins to waggle
a difference is made
Jesus' wound shrinks
each time a finger
points toward our own wound
wholeness comes and goes forth
Jesus' wound shrinks
each time a finger
joins a finger
community arises
Jesus' wound shrinks
each time a finger
becomes a hand
Jesus' wound heals
no second coming
each time a finger
becomes a hand
Jesus' wound heals
paradise again
Jesus' wound heals
each time a finger
raises a question
about a world's wound
Jesus' finger greets
each wounded soul
mine yours our
peace be with you
each time our fingers
join Jesus' fingers
sparks fly out
peace settles in
Thursday, April 12, 2007
Second Sunday of Easter – C3
Second Sunday of Easter – C3
Years C
Revelation 1:4-8
There is a tradition of Jesus, while theoretically in the grave, descending from the Tomb to Hades/Hell/The Dead. One part of that tradition is to offer salvation to all those who had gone before him. A most gracious act that presupposes some ongoingness of life (a bit at odds with some other traditions from which Jesus came).
Here is another vision of Jesus descending, this time from the Clouds to The Still Living. This time he comes to offer judgment and to bring wailing.
As you play back and forth between these images of a descending Jesus you may want to consider what a subsequently ascending Jesus might be about. In the first case, does he arise to continue bringing salvation (hope to the hope-lost disciples)? In the second case, does he arise to end a salvific process, to only play with and further judge his current best-friends?
How does the separation of us (loved) from them (wailers) advance the ministry of a Christ-for-all?
= = = = = = =
I am
alphas and omegas
many-beginning
many-endings
herein is all mighty
strength and flexibility
yoga of the soul
responsive chakras
when is and was
and is to come
finally settle to one
great wailing ensues
a wailing wall
walls us in and out
until love again
breaks loose
the beginning
the ending of all
to simply anew
grace that is grace
Years C
Revelation 1:4-8
There is a tradition of Jesus, while theoretically in the grave, descending from the Tomb to Hades/Hell/The Dead. One part of that tradition is to offer salvation to all those who had gone before him. A most gracious act that presupposes some ongoingness of life (a bit at odds with some other traditions from which Jesus came).
Here is another vision of Jesus descending, this time from the Clouds to The Still Living. This time he comes to offer judgment and to bring wailing.
As you play back and forth between these images of a descending Jesus you may want to consider what a subsequently ascending Jesus might be about. In the first case, does he arise to continue bringing salvation (hope to the hope-lost disciples)? In the second case, does he arise to end a salvific process, to only play with and further judge his current best-friends?
How does the separation of us (loved) from them (wailers) advance the ministry of a Christ-for-all?
= = = = = = =
I am
alphas and omegas
many-beginning
many-endings
herein is all mighty
strength and flexibility
yoga of the soul
responsive chakras
when is and was
and is to come
finally settle to one
great wailing ensues
a wailing wall
walls us in and out
until love again
breaks loose
the beginning
the ending of all
to simply anew
grace that is grace
Wednesday, April 11, 2007
Second Sunday of Easter – C2
Second Sunday of Easter – C2
Years C
Psalm 118:14-29 or Psalm 150
On the other side of the "gates of righteousness" is the giving of thanks.
Given that there are plural gates, a question arises about what is on this side of a gate. Presumably there are a variety of states/paths that lead to an open gate into righteousness.
One way of approaching is to know how seriously life must be taken on this side of the gate that it might be contrasted with the thanksgiving on the other side. Otherwise, what is the purpose of a gate but to separate dissimilar states of being?
Another way is to presume that like calls to like. If we don't begin with the joy of thanksgiving on this side of the gate we will never find it on the other side. And so an appropriate living pattern would be that of joy practiced and fulfilled now as well as later.
One way to practice this is to take the Kipling poem that follows and see each of the choices as a gate. How many gates to righteousness can you identify?
Another way is to substitute the word "praise" or "joy" in the "if" phrases (e.g., If you can keep your joy/praise when all about you ....). Here we can see how praise and joy are connected both inside and outside a righteous gate.
If... by Rudyard Kipling
If you can keep your head when all about you
Are losing theirs and blaming it on you,
If you can trust yourself when all men doubt you,
But make allowance for their doubting too;
If you can wait and not be tired by waiting,
Or being lied about, don't deal in lies,
Or being hated, don't give way to hating,
And yet don't look too good, nor talk too wise:
If you can dream - and not make dreams your master;
If you can think - and not make thoughts your aim;
If you can meet with Triumph and Disaster
And treat those two impostors just the same;
If you can bear to hear the truth you've spoken
Twisted by knaves to make a trap for fools,
Or watch the things you gave your life to broken,
And stoop and build 'em up with wornout tools:
If you can make one heap of all your winnings
And risk it on one turn of pitch-and-toss,
And lose, and start again at your beginnings
And never breathe a word about your loss;
If you can force your heart and nerve and sinew
To serve your turn long after they are gone,
And so hold on when there is nothing in you
Except the Will which says to them: 'Hold on!'
If you can talk with crowds and keep your virtue,
Or walk with kings - nor lose the common touch,
If neither foes nor loving friends can hurt you,
If all men count with you, but none too much;
If you can fill the unforgiving minute
With sixty seconds' worth of distance run -
Yours is the Earth and everything that's in it,
And - which is more - you'll be a Man my son!
= = = = = = =
praise is a this world endeavor
done with breath
done with spirit
done with creativity
done with music
done with volume
done with hospitality
Years C
Psalm 118:14-29 or Psalm 150
On the other side of the "gates of righteousness" is the giving of thanks.
Given that there are plural gates, a question arises about what is on this side of a gate. Presumably there are a variety of states/paths that lead to an open gate into righteousness.
One way of approaching is to know how seriously life must be taken on this side of the gate that it might be contrasted with the thanksgiving on the other side. Otherwise, what is the purpose of a gate but to separate dissimilar states of being?
Another way is to presume that like calls to like. If we don't begin with the joy of thanksgiving on this side of the gate we will never find it on the other side. And so an appropriate living pattern would be that of joy practiced and fulfilled now as well as later.
One way to practice this is to take the Kipling poem that follows and see each of the choices as a gate. How many gates to righteousness can you identify?
Another way is to substitute the word "praise" or "joy" in the "if" phrases (e.g., If you can keep your joy/praise when all about you ....). Here we can see how praise and joy are connected both inside and outside a righteous gate.
If... by Rudyard Kipling
If you can keep your head when all about you
Are losing theirs and blaming it on you,
If you can trust yourself when all men doubt you,
But make allowance for their doubting too;
If you can wait and not be tired by waiting,
Or being lied about, don't deal in lies,
Or being hated, don't give way to hating,
And yet don't look too good, nor talk too wise:
If you can dream - and not make dreams your master;
If you can think - and not make thoughts your aim;
If you can meet with Triumph and Disaster
And treat those two impostors just the same;
If you can bear to hear the truth you've spoken
Twisted by knaves to make a trap for fools,
Or watch the things you gave your life to broken,
And stoop and build 'em up with wornout tools:
If you can make one heap of all your winnings
And risk it on one turn of pitch-and-toss,
And lose, and start again at your beginnings
And never breathe a word about your loss;
If you can force your heart and nerve and sinew
To serve your turn long after they are gone,
And so hold on when there is nothing in you
Except the Will which says to them: 'Hold on!'
If you can talk with crowds and keep your virtue,
Or walk with kings - nor lose the common touch,
If neither foes nor loving friends can hurt you,
If all men count with you, but none too much;
If you can fill the unforgiving minute
With sixty seconds' worth of distance run -
Yours is the Earth and everything that's in it,
And - which is more - you'll be a Man my son!
= = = = = = =
praise is a this world endeavor
done with breath
done with spirit
done with creativity
done with music
done with volume
done with hospitality
Tuesday, April 10, 2007
Second Sunday of Easter – C1
Second Sunday of Easter – C1
Years C
Acts 5:27-32
So often this passage is read as though it were a debate that was going to go to the side with the most passion or power. In light of Holy Humor Sunday it might be best to read verse 29 as, "But Peter and the apostles laughed and responded, ...."
So often experiences of religious differences devolve into bitter separation. I can't help but wonder about the lives of the saints and reformers being portrayed as so diligent that there was no time for laughter. Luther has famously been known to pray the more, the busier his day was to be. Imagine prayer as laughter and what it would mean to laugh the more, the more expectations are being laid on.
If Peter and the disciples were proclaiming good news, they might as well enjoy the telling as well as the results. How about us?
= = = = = = =
good news scowled he
trying to be as serious
as a god should be
as ultimate arbiter
made in the image
of kicker-outer
flooder-outer
sacrifice-initiator
genocidal-invader
he portrayed disaster
for all
all that was forgotten
in light of creation's dance
leading to forgiveness
steadfastly held
lovingly held
forever held
for all
choose wisely your god
for your face will follow
with furrowed brow
with laugh lines
Years C
Acts 5:27-32
So often this passage is read as though it were a debate that was going to go to the side with the most passion or power. In light of Holy Humor Sunday it might be best to read verse 29 as, "But Peter and the apostles laughed and responded, ...."
So often experiences of religious differences devolve into bitter separation. I can't help but wonder about the lives of the saints and reformers being portrayed as so diligent that there was no time for laughter. Luther has famously been known to pray the more, the busier his day was to be. Imagine prayer as laughter and what it would mean to laugh the more, the more expectations are being laid on.
If Peter and the disciples were proclaiming good news, they might as well enjoy the telling as well as the results. How about us?
= = = = = = =
good news scowled he
trying to be as serious
as a god should be
as ultimate arbiter
made in the image
of kicker-outer
flooder-outer
sacrifice-initiator
genocidal-invader
he portrayed disaster
for all
all that was forgotten
in light of creation's dance
leading to forgiveness
steadfastly held
lovingly held
forever held
for all
choose wisely your god
for your face will follow
with furrowed brow
with laugh lines
Monday, April 09, 2007
Second Sunday of Easter – B
Second Sunday of Easter – B
Years B
Acts 4:32-35
Psalm 133
1 John 1:1-2:2
John 20:19-31
"Now the whole group" - "when kindred live together" - "that you also will have fellowship with us". These phrases set a tone of what it means to be joined in joy.
A test comes someone is not part of our gathering when a very specific and important event happens. Regardless of the reason they are not present, they are not present. In their absence comes a revelation that could very well drive a wedge between the true experiencers and those without that experience. And so Thomas' story is an important witness of continued openness. Thomas was still welcome even without a corroborating experience. Fortunately he received one. That helps a lot in binding a community together. But, and this is significant, unanimity is not foundational to community.
The downside is that there are expectations set up that folks will be required to come to believe in the same dramatic way as did those who experienced a risen Christ Jesus in this cell. We, to this day, separate folks out according to their experience of faith and their differences from the majority or the powerful. If they measure up, they're welcome. So Thomas' story is used to convince people that they cannot be different (doubt) because that would bar them from fellowship in an already together group.
Thomas is laughed at rather than revealing how laughable are our restrictive standards.
Remember that Thomas was with those who had already experienced a resurrection. Use this as an inclusive evangelistic witness for inviting "others" to be present. This will offset the temptation to have the un-experienced set aside until they measure up. If a community is not focused on key words in the opening phrases: "whole", "live", and "also" it has learned the smaller lesson and missed the larger.
= = = = = = =
revelation is not theory
it is experience-able
with eye and hand
with kindred and enemies
with ancestors and descendants
with light and dark
with male and female
with all orientations
with slave and free
with all economies
with self and others
revelation is not unique
revelation is not eternal
revelation is not owned
revelation is invitational
revelation is expansive
revelation is prophetic
Years B
Acts 4:32-35
Psalm 133
1 John 1:1-2:2
John 20:19-31
"Now the whole group" - "when kindred live together" - "that you also will have fellowship with us". These phrases set a tone of what it means to be joined in joy.
A test comes someone is not part of our gathering when a very specific and important event happens. Regardless of the reason they are not present, they are not present. In their absence comes a revelation that could very well drive a wedge between the true experiencers and those without that experience. And so Thomas' story is an important witness of continued openness. Thomas was still welcome even without a corroborating experience. Fortunately he received one. That helps a lot in binding a community together. But, and this is significant, unanimity is not foundational to community.
The downside is that there are expectations set up that folks will be required to come to believe in the same dramatic way as did those who experienced a risen Christ Jesus in this cell. We, to this day, separate folks out according to their experience of faith and their differences from the majority or the powerful. If they measure up, they're welcome. So Thomas' story is used to convince people that they cannot be different (doubt) because that would bar them from fellowship in an already together group.
Thomas is laughed at rather than revealing how laughable are our restrictive standards.
Remember that Thomas was with those who had already experienced a resurrection. Use this as an inclusive evangelistic witness for inviting "others" to be present. This will offset the temptation to have the un-experienced set aside until they measure up. If a community is not focused on key words in the opening phrases: "whole", "live", and "also" it has learned the smaller lesson and missed the larger.
= = = = = = =
revelation is not theory
it is experience-able
with eye and hand
with kindred and enemies
with ancestors and descendants
with light and dark
with male and female
with all orientations
with slave and free
with all economies
with self and others
revelation is not unique
revelation is not eternal
revelation is not owned
revelation is invitational
revelation is expansive
revelation is prophetic
Sunday, April 08, 2007
Second Sunday of Easter – A
Second Sunday of Easter – A
Years A
Acts 2:14a, 22-32
Psalm 16
I Peter 1:3-9
John 20:19-31
Joy is not in what is currently going on, but in participation with a vision of a Peaceable Preferred Future always before us. [Look at "Peaceable Kingdom", an early American painting by Edward Hicks, and wonder about what changes are needed to update it.]
This is a loose translation of a phrase from Acts 2:25, "I saw the Lord always before me." It was from this that David affirmed, "therefore my heart was glad and my tongue rejoiced; moreover my flesh shall live in hope."
The word "Lord" is fraught with overtones. It does not mean one thing to all people. So it is important to figure out what one means by the old language of "Lord" when using it and begin to use the meaning (even if it is a more awkward phrase that does not run trippingly off the tongue, thus rejoicing it on one level) rather than the shorthand.
Here it would seem we are speaking of a particular vision. Peter casts it in terms of escaping Hades, but we might well speak of it in a positive way by referring to some aspect of what might loosely be called "Paradise" or a preferred future come on earth.
What vision would you hold before yourself to stimulate joy?
= = = = = = =
in your presence is joy
summarizing
every love song and hymn
uniting
secular and sacred music
challenging
every separation we construct
reducing
our specifics to generalities
expanding
lovers into love
concretizing
love into lovers
binding
joy to presence
Years A
Acts 2:14a, 22-32
Psalm 16
I Peter 1:3-9
John 20:19-31
Joy is not in what is currently going on, but in participation with a vision of a Peaceable Preferred Future always before us. [Look at "Peaceable Kingdom", an early American painting by Edward Hicks, and wonder about what changes are needed to update it.]
This is a loose translation of a phrase from Acts 2:25, "I saw the Lord always before me." It was from this that David affirmed, "therefore my heart was glad and my tongue rejoiced; moreover my flesh shall live in hope."
The word "Lord" is fraught with overtones. It does not mean one thing to all people. So it is important to figure out what one means by the old language of "Lord" when using it and begin to use the meaning (even if it is a more awkward phrase that does not run trippingly off the tongue, thus rejoicing it on one level) rather than the shorthand.
Here it would seem we are speaking of a particular vision. Peter casts it in terms of escaping Hades, but we might well speak of it in a positive way by referring to some aspect of what might loosely be called "Paradise" or a preferred future come on earth.
What vision would you hold before yourself to stimulate joy?
= = = = = = =
in your presence is joy
summarizing
every love song and hymn
uniting
secular and sacred music
challenging
every separation we construct
reducing
our specifics to generalities
expanding
lovers into love
concretizing
love into lovers
binding
joy to presence
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