Today's Scripture Reading
John 8: 31-32 (NRSV)
Blog Reflection
The Episcopal Church today, commemorates Fredrick Douglass. A man who was separated from his mother at birth, and given to his new "owners" as a slave at the age of eight. Fredrick was given to Hugh and Sophia Auld by Hugh's brother. He eventually learned to read. He eventually fled his captors. Through many hardships and in the face of injustice, he became an activist in the abolitionist movement. (See Holy Women, Holy Men, Celebrating the Saints, p. 232).
Fearing the possibility that his owners might try to reclaim their "property" he fled to Ireland and Britain. In his Autobiography slave narrative, My Bondage, My Freedom, Fredrick wrote:
I don't normally write a blog on optional commemorations in our Church calendar. I do find it a bit odd that Fredrick Douglass' feast day would even be optional. It is such an appropriate and important remembrance during Black History Month. Given all the racial language that has been coming out towards President Barack Obama, and GOP Presidential candidates carelessly using race as a campaign issue to gain support through negative stereotyping, I think pausing to reflect on an individual who faced prejudice and injustice with such an outspoken and profound voice is an imperative.
Of what truth is Jesus speaking of in today's Gospel? How do we define what truth we need to know, so that we are set free?
The context of this particular Gospel story is quite confusing. The eighth chapter of John begins with the story of the woman caught in adultery. Jesus challenges those who brought her to him, to try to trap him, to cast the first stone by the one among them who is without their own sin. That narrative, which is an addition to the original text is followed by Jesus speaking of himself as the Light of the world. Next, comes Jesus foretelling of his death in a very heated discussion with Jewish people who are seriously questioning his respect for the present Jewish faith. As we come to the place where today's Gospel reading taken, Jesus is finding Jews who believe in him and his words, and decide to follow him. This text is then followed by Jesus proclaiming himself as one with God, by stating that before Abraham was, "I am."
Is Jesus really saying in this text that everything that the Jews had believed and practiced was now completely invalid? Given how those who formed John's Gospel as to state that Jesus is the Messiah of God, one could derive from it a sense of supercessionism. The old has gone, the new has come. Or so it appears.
The words that Jesus speaks throughout the synoptic Gospels (Matthew, Mark & Luke) and here in John is not one of supercessionism. This is not a moment of replacing what always was, with something that replaces it.
In the Gloria Patri, we pray, "Glory to the Father, and to the Son, and to the Holy Spirit: as it was in the beginning, is now, and will be for ever. Amen." The newer supplement to the Book of Common Prayer called Renewing Our Worship replaces the male pronouns with; "Praise to the Holy and Undivided Trinity, One God: as it was in the beginning.......". The truth about Jesus is that God's Incarnate Word always was, is now, and will be forever. The truth that Jesus speaks of is found in the Jewish faith, as much as it is found in the Christian faith, the Islamic faith and even in those who practice no religion at all. It is the truth that seeking the common good of all people, by being compassionate, inclusive and concerned about renewing the face of the earth, by recognizing the goodness of God that exists in all people, is the truth that Jesus not only speaks, but acted upon through out his earthly ministry. This is the truth that will set us free.
Throughout his life, Jesus does the work of God, the Opus Dei. Jesus participates in God's creation of the world, by meeting the needs of those who have been marginalized, and made to be second class citizens in a time where there was oppression all around him, with God's redemption and hope for salvation. Jesus' ministry of hospitality and reconciliation of those who were told that there was no place in his religion or in society, was the counter cultural message that we pray in Psalm 34: 15-22 on page 628 of the Book of Common Prayer.
The racism, sexism, heterosexism, class discrimination and the social diseases that many Christians claim is defended by Jesus and the Scriptures, are injustices that have no place in God's "House of Prayer for all peoples" (Isaiah 56: 7b). What Jesus envisions in that "truth, by which you will be set free" is one by which every daughter and son of God is given a place at the table of humankind, to pursue a life of liberty, happiness and the hope of prosperity. A kingdom where equality for all is taken for granted, not the exception to the rule. Everyone is welcome to receive Holy Communion, and the care of the poor and disenfranchised is a priority, not a luxury granted by the very wealthy. A world in which all loving relationships that are honored by God, are also revered and celebrated by everyone. A worldwide community where every culture, religion, sexual orientation, gender, gender expression/identity, race and person is extended the most generous of welcomes and invited to the table of inclusion, reconciliation and healing. It is the truth that sets captives free, and gives sight to those who are blinded by greed, prejudice, violence, oppression and inequality.
As Christians, we are called to be disciples of Christ by recognizing the sacred value of all persons, even those who are different from ourselves. No person is a matter of "property". The cry for everyone to have an opportunity at the necessities of life, is answered by Jesus Christ, by calling his followers to do more than volunteer our time and energy to directly helping those in need. But, also by doing our part to change the corrupted system that gives permission for such injustices to be spread and empowered.
As we remember Fredrick Douglass and his work to free himself and others, let us also recommit ourselves to the establishment of God's reign through our devotion to God's work in our time. There is a place in the field and at the table for everyone to participate and partake.
The next two questions in our mind should be; who are we? Whom are we prepared to invite?
Prayers
John 8: 31-32 (NRSV)
Then Jesus said to the Jews who had believed in him, "if you continue in my word, you are truly my disciples; and you will know the truth, and the truth will make you free."
Blog Reflection
The Episcopal Church today, commemorates Fredrick Douglass. A man who was separated from his mother at birth, and given to his new "owners" as a slave at the age of eight. Fredrick was given to Hugh and Sophia Auld by Hugh's brother. He eventually learned to read. He eventually fled his captors. Through many hardships and in the face of injustice, he became an activist in the abolitionist movement. (See Holy Women, Holy Men, Celebrating the Saints, p. 232).
Fearing the possibility that his owners might try to reclaim their "property" he fled to Ireland and Britain. In his Autobiography slave narrative, My Bondage, My Freedom, Fredrick wrote:
"Eleven days and a half gone and I have crossed three thousand miles of the perilous deep. Instead of a democratic government, I am under a monarchical government. Instead of the bright, blue sky of America, I am covered with the soft, grey fog of the Emerald Isle [Ireland]. I breathe, and lo! the chattel [slave] becomes a man. I gaze around in vain for one who will question my equal humanity, claim me as his slave, or offer me an insult. I employ a cab—I am seated beside white people—I reach the hotel—I enter the same door—I am shown into the same parlour—I dine at the same table—and no one is offended... I find myself regarded and treated at every turn with the kindness and deference paid to white people. When I go to church, I am met by no upturned nose and scornful lip to tell me, 'We don't allow niggers in here!'"
I don't normally write a blog on optional commemorations in our Church calendar. I do find it a bit odd that Fredrick Douglass' feast day would even be optional. It is such an appropriate and important remembrance during Black History Month. Given all the racial language that has been coming out towards President Barack Obama, and GOP Presidential candidates carelessly using race as a campaign issue to gain support through negative stereotyping, I think pausing to reflect on an individual who faced prejudice and injustice with such an outspoken and profound voice is an imperative.
Of what truth is Jesus speaking of in today's Gospel? How do we define what truth we need to know, so that we are set free?
The context of this particular Gospel story is quite confusing. The eighth chapter of John begins with the story of the woman caught in adultery. Jesus challenges those who brought her to him, to try to trap him, to cast the first stone by the one among them who is without their own sin. That narrative, which is an addition to the original text is followed by Jesus speaking of himself as the Light of the world. Next, comes Jesus foretelling of his death in a very heated discussion with Jewish people who are seriously questioning his respect for the present Jewish faith. As we come to the place where today's Gospel reading taken, Jesus is finding Jews who believe in him and his words, and decide to follow him. This text is then followed by Jesus proclaiming himself as one with God, by stating that before Abraham was, "I am."
Is Jesus really saying in this text that everything that the Jews had believed and practiced was now completely invalid? Given how those who formed John's Gospel as to state that Jesus is the Messiah of God, one could derive from it a sense of supercessionism. The old has gone, the new has come. Or so it appears.
The words that Jesus speaks throughout the synoptic Gospels (Matthew, Mark & Luke) and here in John is not one of supercessionism. This is not a moment of replacing what always was, with something that replaces it.
In the Gloria Patri, we pray, "Glory to the Father, and to the Son, and to the Holy Spirit: as it was in the beginning, is now, and will be for ever. Amen." The newer supplement to the Book of Common Prayer called Renewing Our Worship replaces the male pronouns with; "Praise to the Holy and Undivided Trinity, One God: as it was in the beginning.......". The truth about Jesus is that God's Incarnate Word always was, is now, and will be forever. The truth that Jesus speaks of is found in the Jewish faith, as much as it is found in the Christian faith, the Islamic faith and even in those who practice no religion at all. It is the truth that seeking the common good of all people, by being compassionate, inclusive and concerned about renewing the face of the earth, by recognizing the goodness of God that exists in all people, is the truth that Jesus not only speaks, but acted upon through out his earthly ministry. This is the truth that will set us free.
Throughout his life, Jesus does the work of God, the Opus Dei. Jesus participates in God's creation of the world, by meeting the needs of those who have been marginalized, and made to be second class citizens in a time where there was oppression all around him, with God's redemption and hope for salvation. Jesus' ministry of hospitality and reconciliation of those who were told that there was no place in his religion or in society, was the counter cultural message that we pray in Psalm 34: 15-22 on page 628 of the Book of Common Prayer.
The eyes of the LORD are upon the righteous,
and his ears are open to their cry.
The face of the LORD is against those who do evil,
to root out the remembrance of them from the earth.
The righteous cry, and the LORD hears them
and delivers them from all their troubles.
The LORD is near to the broken hearted
and will save those whose spirits are crushed.
Many are the troubles of the righteous,
but the LORD will deliver them all.
He will keep save all his bones;
not one of them shall be broken.
Evil shall slay the wicked,
and those who hate the righteous will be punished.
The LORD ransoms the life of his servants,
and none will be punished who trust in him.
The racism, sexism, heterosexism, class discrimination and the social diseases that many Christians claim is defended by Jesus and the Scriptures, are injustices that have no place in God's "House of Prayer for all peoples" (Isaiah 56: 7b). What Jesus envisions in that "truth, by which you will be set free" is one by which every daughter and son of God is given a place at the table of humankind, to pursue a life of liberty, happiness and the hope of prosperity. A kingdom where equality for all is taken for granted, not the exception to the rule. Everyone is welcome to receive Holy Communion, and the care of the poor and disenfranchised is a priority, not a luxury granted by the very wealthy. A world in which all loving relationships that are honored by God, are also revered and celebrated by everyone. A worldwide community where every culture, religion, sexual orientation, gender, gender expression/identity, race and person is extended the most generous of welcomes and invited to the table of inclusion, reconciliation and healing. It is the truth that sets captives free, and gives sight to those who are blinded by greed, prejudice, violence, oppression and inequality.
As Christians, we are called to be disciples of Christ by recognizing the sacred value of all persons, even those who are different from ourselves. No person is a matter of "property". The cry for everyone to have an opportunity at the necessities of life, is answered by Jesus Christ, by calling his followers to do more than volunteer our time and energy to directly helping those in need. But, also by doing our part to change the corrupted system that gives permission for such injustices to be spread and empowered.
As we remember Fredrick Douglass and his work to free himself and others, let us also recommit ourselves to the establishment of God's reign through our devotion to God's work in our time. There is a place in the field and at the table for everyone to participate and partake.
The next two questions in our mind should be; who are we? Whom are we prepared to invite?
Prayers
Almighty God, whose truth makes us free: We bless your Name for the witness of Fredrick Douglass, whose impassioned and reasonable speech moved the hearts of a president and a people to a deeper obedience to Christ. Strengthen us also to be outspoken on behalf of those in captivity and tribulation, continuing in the Word of Jesus Christ our Liberator; who with you and the Holy Spirit dwells in glory everlasting. Amen. (Holy Women, Holy Men, Celebrating the Saints, p. 233)
O God, who before the passion of your only-begotten Son
revealed his glory upon the holy mountain: Grant to us that
we, beholding by faith the light of his countenance, may be
strengthened to bear our cross, and be changed into his
likeness from glory to glory; through Jesus Christ our Lord,
who lives and reigns with you and the Holy Spirit, one God,
for ever and ever. Amen. (Last Sunday after the Epiphany, Book of Common Prayer, p. 217).
O God, you made us in your own image and redeemed us
through Jesus your Son: Look with compassion on the whole
human family; take away the arrogance and hatred which
infect our hearts; break down the walls that separate us;
unite us in bonds of love; and work through our struggle and
confusion to accomplish your purposes on earth; that, in
your good time, all nations and races may serve you in
harmony around your heavenly throne; through Jesus Christ
our Lord. Amen. (Prayer for the Human Family, Book of Common Prayer, p. 815).
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