Sixth Sunday after Pentecost: The Progression and Regression of Justice in One Week

 A Very Happy Pride Sunday to All

May We Give Thanks and Praise As We Celebrate God's Inclusive Love

Today's Scripture Readings

1 Kings 19:15-16,19-21 (NRSV)

The LORD said to Elijah, "Go, return on your way to the wilderness of Damascus; when you arrive, you shall anoint Hazael as king over Aram. Also you shall anoint Jehu son of Nimshi as king over Israel; and you shall anoint Elisha son of Shaphat of Abel-meholah as prophet in your place."

So he set out from there, and found Elisha son of Shaphat, who was plowing. There were twelve yoke of oxen ahead of him, and he was with the twelfth. Elijah passed by him and threw his mantle over him. He left the oxen, ran after Elijah, and said, "Let me kiss my father and my mother, and then I will follow you." Then Elijah said to him, "Go back again; for what have I done to you?" He returned from following him, took the yoke of oxen, and slaughtered them; using the equipment from the oxen, he boiled their flesh, and gave it to the people, and they ate. Then he set out and followed Elijah, and became his servant.

Psalm 16 (BCP., p.599)


Galatians 5:1,13-25 (NRSV)

For freedom Christ has set us free. Stand firm, therefore, and do not submit again to a yoke of slavery.
For you were called to freedom, brothers and sisters; only do not use your freedom as an opportunity for self-indulgence, but through love become slaves to one another. For the whole law is summed up in a single commandment, "You shall love your neighbor as yourself." If, however, you bite and devour one another, take care that you are not consumed by one another.

Live by the Spirit, I say, and do not gratify the desires of the flesh. For what the flesh desires is opposed to the Spirit, and what the Spirit desires is opposed to the flesh; for these are opposed to each other, to prevent you from doing what you want. But if you are led by the Spirit, you are not subject to the law. Now the works of the flesh are obvious: fornication, impurity, licentiousness, idolatry, sorcery, enmities, strife, jealousy, anger, quarrels, dissensions, factions, envy, drunkenness, carousing, and things like these. I am warning you, as I warned you before: those who do such things will not inherit the kingdom of God.

By contrast, the fruit of the Spirit is love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, and self-control. There is no law against such things. And those who belong to Christ Jesus have crucified the flesh with its passions and desires. If we live by the Spirit, let us also be guided by the Spirit.

Luke 9:51-62 (NRSV)

When the days drew near for Jesus to be taken up, he set his face to go to Jerusalem. And he sent messengers ahead of him. On their way they entered a village of the Samaritans to make ready for him; but they did not receive him, because his face was set toward Jerusalem. When his disciples James and John saw it, they said, "Lord, do you want us to command fire to come down from heaven and consume them?" But he turned and rebuked them. Then they went on to another village.

As they were going along the road, someone said to him, "I will follow you wherever you go." And Jesus said to him, "Foxes have holes, and birds of the air have nests; but the Son of Man has nowhere to lay his head." To another he said, "Follow me." But he said, "Lord, first let me go and bury my father." But Jesus said to him, "Let the dead bury their own dead; but as for you, go and proclaim the kingdom of God." Another said, "I will follow you, Lord; but let me first say farewell to those at my home." Jesus said to him, "No one who puts a hand to the plow and looks back is fit for the kingdom of God."

Blog Reflection

Today's readings are all about moving forward and looking back.  God calls us in the here and now to follow Christ by listening intently to the Gospel.

In the reading from Hebrew Scriptures, Elijah calls Elisha to share in his work as a prophet.  Elisha wishes to return to bid farewell to his folks.  Instead, he destroys everything that he used, left it all and became a companions to Elijah.   The least literal approach to this reading is to not get caught up in the slaughter of the animals, but to look at the narrative as a whole and what it has to say.  This reading is saying something about giving up things, and moving forward without all the baggage we once had.   There is a kind of death in letting go of all that we used to have and do.  I think that is why Psalm 16 is the appropriate response to what we read in 1 Kings.   As we leave behind what we once used and did, we call out for God's protection and embrace God as the only thing that really matters.

The reading from 1 Kings speaks about Monastic simplicity.  If we are to follow Christ effectively, and in a way that we will listen to God more clearly, then it is necessary that we become detached from all that keeps us from hearing God speak to our hearts.  As a Monastic who is connected to the Companions of St. Luke/Order of St. Benedict, I am dispersed.  I live in an apartment with my partner.  I am not sequestered physically in an enclosed Monastery.  As Companions, we carry the cloister of the Monastery in our hearts.  So, how do I (we) separate ourselves from the things that keep us from listening to God?   By viewing things through the lens of The Rule of St. Benedict.   In Chapter 31 Qualifications Of the Monastery Cellarer vs. 10, Benedict writes: "He (the Cellelarer)  will regard all utensils and goods of the monastery as sacred vessels of the altar." (RB 1980 p.55).    In other words, the best way to detach from things that weigh us down, is to understand that we own nothing.   Everything that is given to us is on loan from God, and should be respected as such.   In so doing, even this computer through which I write these words is not something I own.  It is on loan to me, and therefore I must use it with reverence for God who has so generously provided it.  If I live as a dispersed Monastic by remembering that everything in our home is not owned by either of us, even if we gained it by our labors, then I am able to be detached myself from things, so that I can more clearly listen to God.  I can render God the greatest gift of praise and thanksgiving that God loves me to provide what I need to use, so that I may do God's will.

I think this point has something to say about how we regard other people.  St. Benedict also regarded people as Eucharistic Vessels.  In other words, Christ is present and should be reverently respected in each person.   Simplicity also requires us to leave behind those attitudes and behaviors rooted in prejudice and injustice towards those who are different from ourselves.  It requires me to think of my partner, my Abbot and all others I may come into contact with as Christ Himself.   St. Benedict tells me to "welcome all guests as Christ" (RB Chapter 53).   Therefore, no thing, no person is so detestable, so low on the priority scale that I might arrogantly negate Christ's command to love others as He has loved me. (See John 13:34).

The points made by 1 Kings are also made by Jesus in our Gospel narrative according to Luke.  But, Jesus takes things even one step further.

Jesus in so many words is telling us that everything that could possibly need a place to rest has it's residence of solace.  However, Jesus Himself is without a place to rest his head.  He is indeed talking about not really having a physical place to call home.  However, that is not the only thing Jesus is talking about here.  He is also letting us know that Jesus present in the marginalized and oppressed have no rest from violence, injustice and bias.  This is most definitely the case with the Supreme Court's decision this past Tuesday to gut the Voting Rights Act opening up the flood gates for further discrimination on the basis of race.  The States that are no longer required to get clearance from the Justice Department have already begun moves to place restrictive measures on people of color and immigration status to prevent them from exercising their rights in our democratic process.   Racial prejudice suffered a major regression this week through this decision.  We cannot and should not in good conscious ignore the ramifications of this decision.

On the other hand, we saw a huge victory this past Wednesday when the same Supreme Court struck down the section of DOMA that prevents the Federal Government from recognizing the marriages of same-sex couples in states where it is legal.  In addition, they struck down Proposition 8 in California that bans same-sex marriages there.  The same Court that struck down the part of the Voting Rights Act that affects many minorities, also struck down the parts of the laws that discriminate against LGBT people.   In short, LGBT people gained rights, while racial minorities lost big time.  This just shows that in terms of LGBT equality, our nation is miles ahead, while the issue of equality on the basis of race was taken way back.   If we celebrate our gains as LGBT people and at the same time not express our outrage and commit ourselves to ending racial prejudice, our work for justice and equality is done in unparalleled hypocrisy.  

Jesus also gives us the warning about the dangers of holding ourselves in a looking back position.  If we intend to follow Jesus as faithful disciples, then we must exercise discretion so that in moderation we can discern what we hold on to, and what we let go of.   There is a cost to following Jesus, there is a letting go of our old selves, while at the same time we remain who we are as adopted daughters and sons of the Most High.

As individuals who identify ourselves as beloved of God as lesbian, gay, bisexual, transgender, questioning or queer people, we spent a lot of time discerning what to do with our closets of death and deception.  We painfully looked at our relationship to God and others around us, but most importantly with ourselves.  Many of us found ourselves at a major intersection.  If we were to accept ourselves as LGBT people and it would mean our faith could not support it, we just gave it up. Others of us looked at the same situation and came to the sure truth that God loves us as we are, and we can found places of worship or other religious expressions that compliment who we are.  Regardless of what track we chose, we are all still in the race for justice, equality and hope for others who cannot be who they are for whatever reason.

As we walk through this Pride weekend, reminding ourselves of those brave people at Stonewall 41 years ago, we must also head the call of Jesus to let go of what is behind us, and following Him. We are right to celebrate our many achievements, but we must also remain vigilant about many others who are not able to enjoy equality and the ability to work towards their full potential.   In our celebrating and parading, it is so important that we commit ourselves to continuing what we began with our eyes fixed on the goal that remains unclaimed.  By God's grace and help, we will get there.

Amen.

Prayers

Almighty God, you have built your Church upon the
foundation of the apostles and prophets, Jesus Christ himself
being the chief cornerstone: Grant us so to be joined together
in unity of spirit by their teaching, that we may be made a
holy temple acceptable to you; through Jesus Christ our Lord,
who lives and reigns with you and the Holy Spirit, one God,
for ever and ever. Amen.  (Proper 8, Book of Common Prayer. p.230).


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).

Loving God, bless us as we gather to celebrate LGBT Pride.  We are, each of us, created in your image lesbian, gay, straight, bisexual, and transgendered, alike.  Hasten the coming of your kingdom when all are welcome and all are equal.  Anoint us with the balm of hope and send us your healing Spirit, that we may be known as a just and unified community.  We ask this in your Name, through Jesus Christ our Redeemer, who lives and reigns with you and the Holy Spirit, one God, now and for ever.  Amen.  (I have been told this prayer can be found in the Book of Occasional Services).

Fifth Sunday after Pentecost: Contemplative Prayer, Oneness in Christ and Justice

Today's Scripture Readings

 1 Kings 19: 1-15 (NRSV)

Ahab told Jezebel all that Elijah had done, and how he had killed all the prophets with the sword. Then Jezebel sent a messenger to Elijah, saying, "So may the gods do to me, and more also, if I do not make your life like the life of one of them by this time tomorrow." Then he was afraid; he got up and fled for his life, and came to Beer-sheba, which belongs to Judah; he left his servant there.

But he himself went a day's journey into the wilderness, and came and sat down under a solitary broom tree. He asked that he might die: "It is enough; now, O LORD, take away my life, for I am no better than my ancestors." Then he lay down under the broom tree and fell asleep. Suddenly an angel touched him and said to him, "Get up and eat." He looked, and there at his head was a cake baked on hot stones, and a jar of water. He ate and drank, and lay down again. The angel of the LORD came a second time, touched him, and said, "Get up and eat, otherwise the journey will be too much for you." He got up, and ate and drank; then he went in the strength of that food forty days and forty nights to Horeb the mount of God. At that place he came to a cave, and spent the night there.

Then the word of the LORD came to him, saying, "What are you doing here, Elijah?" He answered, "I have been very zealous for the LORD, the God of hosts; for the Israelites have forsaken your covenant, thrown down your altars, and killed your prophets with the sword. I alone am left, and they are seeking my life, to take it away."

He said, "Go out and stand on the mountain before the LORD, for the LORD is about to pass by." Now there was a great wind, so strong that it was splitting mountains and breaking rocks in pieces before the LORD, but the LORD was not in the wind; and after the wind an earthquake, but the LORD was not in the earthquake; and after the earthquake a fire, but the LORD was not in the fire; and after the fire a sound of sheer silence. When Elijah heard it, he wrapped his face in his mantle and went out and stood at the entrance of the cave. Then there came a voice to him that said, "What are you doing here, Elijah?" He answered, "I have been very zealous for the LORD, the God of hosts; for the Israelites have forsaken your covenant, thrown down your altars, and killed your prophets with the sword. I alone am left, and they are seeking my life, to take it away." Then the LORD said to him, "Go, return on your way to the wilderness of Damascus."

Psalm 42 (BCP., p.643)


Galatians 3:23-29 (NRSV)

Now before faith came, we were imprisoned and guarded under the law until faith would be revealed. Therefore the law was our disciplinarian until Christ came, so that we might be justified by faith. But now that faith has come, we are no longer subject to a disciplinarian, for in Christ Jesus you are all children of God through faith. As many of you as were baptized into Christ have clothed yourselves with Christ. There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus. And if you belong to Christ, then you are Abraham's offspring, heirs according to the promise.

Luke 8:26-39 (NRSV)

Jesus and his disciples arrived at the country of the Gerasenes, which is opposite Galilee. As he stepped out on land, a man of the city who had demons met him. For a long time he had worn no clothes, and he did not live in a house but in the tombs. When he saw Jesus, he fell down before him and shouted at the top of his voice, "What have you to do with me, Jesus, Son of the Most High God? I beg you, do not torment me" -- for Jesus had commanded the unclean spirit to come out of the man. (For many times it had seized him; he was kept under guard and bound with chains and shackles, but he would break the bonds and be driven by the demon into the wilds.) Jesus then asked him, "What is your name?" He said, "Legion"; for many demons had entered him. They begged him not to order them to go back into the abyss.

Now there on the hillside a large herd of swine was feeding; and the demons begged Jesus to let them enter these. So he gave them permission. Then the demons came out of the man and entered the swine, and the herd rushed down the steep bank into the lake and was drowned.

When the swineherds saw what had happened, they ran off and told it in the city and in the country. Then people came out to see what had happened, and when they came to Jesus, they found the man from whom the demons had gone sitting at the feet of Jesus, clothed and in his right mind. And they were afraid. Those who had seen it told them how the one who had been possessed by demons had been healed. Then all the people of the surrounding country of the Gerasenes asked Jesus to leave them; for they were seized with great fear. So he got into the boat and returned. The man from whom the demons had gone begged that he might be with him; but Jesus sent him away, saying, "Return to your home, and declare how much God has done for you." So he went away, proclaiming throughout the city how much Jesus had done for him.

Blog Reflection

Thus far, my studies during my Novitiate have me doing Lectio Divina using Preferring Christ: A Devotional Commentary on The Rule of St. Benedict by Norvene Vest.   The text of The Rule that she uses is a version by Fr. Luke Dysinger, OSB, of St. Andrew's Abbey in Valyermo, California.   We are given a portion of the Prologue, a Chapter to use for an entire week, so that the words of The Rule can sink deep into our hearts and God can speak to us there and help us grow closer to God.    At current, we are still in the Prologue.   The words that have been jumping out at me over these last 3 weeks have been about listening.   "Listen."  "Incline the ear of the heart."  "To you therefore, my words are now addressed."  "Let us at last arise, since the Scripture stirs us."  "let us hear with wondering ears what the Divine Voice admonishes us, daily crying out: Today if you hear his voice, harden not your hearts."  "And again, You who have ears to hear, hear what the Spirit says...." (Preferring Christ, pages 2-5).

All this brings me to the essential element in contemplative prayer.  Listening.  Contemplative prayer requires us to listen, and "incline the ear of the heart" in order to hear God speaking to us.   This is why St. Benedict places such emphasis on silence.  Silence is not just about the absence of noise, such as no TV, phones, internet, music, etc.   It is about silencing the noise within us.  The noise of our anxieties over the plans we are making, what our next meal will be, getting together with a friend, those things that just work us up.  To be able to hold a close conversation with God in contemplative prayer, it is essential that we practice a silence that could easily pierce everything that distracts us. In contemplative prayer, we are not seeking to get something we want.   We are seeking union with God, to the point of seeing things from God's perspective.

The narrative from the Hebrew Scriptures for this weekend is about a life in peril.  Yes.  However, it is also about knowing where and how God speaks to our heart and soul.   It is not through violence, the mighty fire, and the earthquake.  It is through the stillness of our interior selves, by way of the voice of the Holy Spirit calling to us, to seek union with God. Elijah did not just learn this, he experienced it.  God wants us to experience that union with God as well.  God wants to grow closer to each of us from the point of where we are.  All God asks of us, is to quiet our interior selves long enough to be able to listen to what God is saying within us.  If we will do that, we will discover that God is so full of love, so full of compassion and a desire for us, that we will wonder why we did not take time to meet God in this way before. 

The Psalmist opens with such the appropriate response to what we have heard from the Hebrew Scriptures.

As the deer longs for the water-brooks,
  so longs my soul for you, O God.

My soul is athirst for God, athirst for the living God;
  when shall I come to appear before the presence of God.  (Psalm 42: 1-2, BCP., p.643).

Our hearts and souls long to be nourished by God, by helping us to experience God's abiding presence in the midst of our troubled hearts.  God wants us to pour out our hearts to God, and so allow ourselves to be renewed in grace to live holy lives.

The work of Christ's redemption is not merely a legalistic penal code.   It is a way of living to the point, that the love of God, neighbor and self becomes the manner by which we exist.   All are one in Christ as St. Paul tells us in the reading from Galatians, because of Christ's work of redemption on our behalf.   We are all part of Christ, regardless of who we are in terms of gender, race, creed, sexual orientation, gender identity/expression, employment, language, physical/psychological or developmental challenge.   In Christ Jesus, we are all one in His Body, the Church.  Each of us come with our peculiar characteristics, behaviors, opinions, and understandings.  Some of us are not that well educated, others are very well educated. The point is, none of those things tear us away from being one in Christ.  We are one by our common Baptism, and our need of God's grace through Christ. We are united to Christ and one another because of the Holy Eucharist.   In our Post Communion Prayer in Rite II we pray:

Eternal God, heavenly Father,
you have graciously accepted us as living members
of your Son our Savior Jesus Christ,
and you have fed us with spiritual food
in the Sacrament of his Body and Blood.
Send us now into the world in peace,
and grant us strength and courage
to love and serve you
with gladness and singleness of heart;
through Christ our Lord. Amen. (Book of Common Prayer, p.365).

Now we come to probably one of the most intense Gospel narratives.   There are so many messages to be listened to.  How do we discern what is really important?   By examining some important points.

Mental illness then (and even today), was not handled very well.  People who had mental illness issues, often had them as a result of the horrible oppression they lived under at that point in history.   They were outcast from the communities.   They often were left among the graves, as they were considered good as dead.

When the man in this narrative, who is possessed by an evil spirit says that his name is "Legion" what might he be saying?   He is speaking out of the reality of the horror he most likely witnessed when legions of Roman soldiers plundered people, and whole communities right in front of him.  He probably saw them all happen when he was very young, and lived with the horror of the great evils that possessed him ever since.  Fear. Anxiety. Unconsoled grief.  Perhaps even shame.

The swine on the country side are symbolic of what is going on in this narrative.  The pigs represent a change in the country in which Jesus was in.  He was no longer in no pork eating Israel.  He was in a Gentile place.  People in that country were so scared of the man, that the pigs on the hill country were more important than the life of the man who lived among the tombs.   When Legion asks to be sent into the swine and not the abyss, they are trying to tell us something.  The abyss from which they came, is a place where their power over the man came from They begged not to go back for fear of what awaited them should the Son of God send them there.  When Jesus finally commands them to go into the heard of swine that runs down the hill into the water to be drowned, it is not animal cruelty as some suggest.   It means that the life of the man who was tormented all those years was so important, that if it meant sacrificing the swine to make him well, that is what Jesus was willing to do.   It meant that that which had plagued the country at that time was cast out in shame and disgrace, and the man was set free.   Once again, Jesus is interested in the dignity of this tormented man.  Giving him the freedom of living as one redeemed by God was the most important thing He could do for him.  And, Jesus did it.

After Jesus frees the man, he wants to go with Jesus.  Jesus tells him and all of us to take care of what we have at home.  It might be nice to go off and see miracles, and hear great sermons.  But, what God has given us, that which is right in front of us, is what God wants us to pay attention to.  

What evils in our time do we settle for, because we want to hang onto other things that are least important?

How about our consistent inattention to the issue of mental illness in our time?

How about uncontrolled wealth at the expense of those who are poor?

How about male-privilege at the expense of the dignity of women, such as the anti-abortion bill passed by the US House this past week?   Yet, funding for job training, education, health care programs that benefit women, men and children are continually on the chopping block.  How is a woman who is economically challenged suppose to be able to support a child, when she can barely support herself?

How about the looming danger of student loans rates about to go higher than they already are, because some bankers want to make some money off those who already live in poverty?

How about companies polluting rivers, the Gulf of Mexico, the air and out atmosphere in the name of their billion dollar profits and CEO salaries, at the expense of the beauty of the earth and the sacredness of God's creation?

This past week, we have witnessed an incredible event.  Alan Chambers, the President of Exodus International, an ex-gay "ministry" is closing it's doors.   Chambers has issued a formal apology for how he and the organization have hurt so many people, many of them who unfortunately took their lives because of the misinformation of the organization.   He himself has been on an incredible journey by which he appears to be experiencing a great conversion within himself, and those who manage Exodus.   While he himself has not had a complete change of opinion about homosexuality, and is unclear about where he should stand on marriage equality at this point in time, he is at least willing to say that his opinions one way or the other, do not mean he has the right to control the laws of the country, or keep them out of houses of worship where they are affirmed and accepted.  In fact, he wants to see the Church become a more welcoming place for all.  Including those who understand differently than he does.   We have yet to see what becomes of all this, but, this beginning is a great sign of progress.  It is right that we celebrate it that way.

Could this be a sign of Jesus freeing us from a great evil in our time, so that souls who are still imprisoned in self-internalized  homophobia can begin to see that their sexual orientation and/or gender identity/expression are blessings from God?  Not barriers to living holy lives, or loving others with purity of heart. 

When Chambers read his apology to a group of ex-gay survivors, many of them told him of their concern about his continued use of language that hurts LGBT people.   You can watch the video here.

Our Gospel today, does not have a terribly happy ending.  Jesus is asked to leave that area, because the people there recognize who Jesus is, and what He can do.   As Jesus often comes to change us from the inside out, to make us a more inclusive Church and society, it is so easy to push Him out in those who are different from ourselves.   We make Jesus the new "other" that we must control, manipulate and oppress because of our personal biases.  Whatever we might want Jesus to do for us, the last thing we want because of our personal selfishness, is to allow Him to change us.

We are invited this Sunday to sit quietly with God in contemplative prayer, find our oneness in Jesus Christ, and to see Christ's work of mercy among us, as God's justice.   All of these have opportunities for us to allow the Holy Spirit to displace us a bit, so that we can grow closer to God, and reverence God's presence in others.  The hardest step to take is the first one.  It begins with our willingness to listen to God from within ourselves.  It continues by our viewing others from God's point of view and not just our own.  Spiritual and personal growth manifests God's presence as we are open to what God has to say to us, as we seek union with God in working for justice, equality and true peace for all people.

Amen.


Prayers

O Lord, make us have perpetual love and reverence for your
holy Name, for you never fail to help and govern those whom
you have set upon the sure foundation of your loving-kindness;
through Jesus Christ our Lord, who lives and reigns with you
and the Holy Spirit, one God, for ever and ever. Amen.  (Proper 7, Book of Common Prayer, p. 230).


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).

Grant, O God, that your holy and life-giving Spirit may so
move every human heart [and especially the hearts of the
people of this land], that barriers which divide us may
crumble, suspicions disappear, and hatreds cease; that our
divisions being healed, we may live in justice and peace;
through Jesus Christ our Lord. Amen. (Prayer for Social Justice, Book of Common Prayer, p.823). 

Fourth Sunday after Pentecost: Accountability, Forgiveness and the Dignity of the Human Person

Today's Scripture Readings

2 Samuel 11:26-12:10,13-15

When the wife of Uriah heard that her husband was dead, she made lamentation for him. When the mourning was over, David sent and brought her to his house, and she became his wife, and bore him a son.

But the thing that David had done displeased the LORD, and the LORD sent Nathan to David. He came to him, and said to him, "There were two men in a certain city, the one rich and the other poor. The rich man had very many flocks and herds; but the poor man had nothing but one little ewe lamb, which he had bought. He brought it up, and it grew up with him and with his children; it used to eat of his meager fare, and drink from his cup, and lie in his bosom, and it was like a daughter to him. Now there came a traveler to the rich man, and he was loath to take one of his own flock or herd to prepare for the wayfarer who had come to him, but he took the poor man's lamb, and prepared that for the guest who had come to him." Then David's anger was greatly kindled against the man. He said to Nathan, "As the LORD lives, the man who has done this deserves to die; he shall restore the lamb fourfold, because he did this thing, and because he had no pity."

Nathan said to David, "You are the man! Thus says the LORD, the God of Israel: I anointed you king over Israel, and I rescued you from the hand of Saul; I gave you your master's house, and your master's wives into your bosom, and gave you the house of Israel and of Judah; and if that had been too little, I would have added as much more. Why have you despised the word of the LORD, to do what is evil in his sight? You have struck down Uriah the Hittite with the sword, and have taken his wife to be your wife, and have killed him with the sword of the Ammonites. Now therefore the sword shall never depart from your house, for you have despised me, and have taken the wife of Uriah the Hittite to be your wife."

David said to Nathan, "I have sinned against the LORD." Nathan said to David, "Now the LORD has put away your sin; you shall not die. Nevertheless, because by this deed you have utterly scorned the LORD, the child that is born to you shall die." Then Nathan went to his house. The LORD struck the child that Uriah's wife bore to David, and it became very ill.

Psalm 32 (BCP., p.624)


Galatians 2:15-21

We ourselves are Jews by birth and not Gentile sinners; yet we know that a person is justified not by the works of the law but through faith in Jesus Christ. And we have come to believe in Christ Jesus, so that we might be justified by faith in Christ, and not by doing the works of the law, because no one will be justified by the works of the law. But if, in our effort to be justified in Christ, we ourselves have been found to be sinners, is Christ then a servant of sin? Certainly not! But if I build up again the very things that I once tore down, then I demonstrate that I am a transgressor. For through the law I died to the law, so that I might live to God. I have been crucified with Christ; and it is no longer I who live, but it is Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me. I do not nullify the grace of God; for if justification comes through the law, then Christ died for nothing.

Luke 7:36-8:3

One of the Pharisees asked Jesus to eat with him, and he went into the Pharisee's house and took his place at the table. And a woman in the city, who was a sinner, having learned that he was eating in the Pharisee's house, brought an alabaster jar of ointment. She stood behind him at his feet, weeping, and began to bathe his feet with her tears and to dry them with her hair. Then she continued kissing his feet and anointing them with the ointment. Now when the Pharisee who had invited him saw it, he said to himself, "If this man were a prophet, he would have known who and what kind of woman this is who is touching him-- that she is a sinner." Jesus spoke up and said to him, "Simon, I have something to say to you." "Teacher," he replied, "Speak." "A certain creditor had two debtors; one owed five hundred denarii, and the other fifty. When they could not pay, he canceled the debts for both of them. Now which of them will love him more?" Simon answered, "I suppose the one for whom he canceled the greater debt." And Jesus said to him, "You have judged rightly." Then turning toward the woman, he said to Simon, "Do you see this woman? I entered your house; you gave me no water for my feet, but she has bathed my feet with her tears and dried them with her hair. You gave me no kiss, but from the time I came in she has not stopped kissing my feet. You did not anoint my head with oil, but she has anointed my feet with ointment. Therefore, I tell you, her sins, which were many, have been forgiven; hence she has shown great love. But the one to whom little is forgiven, loves little." Then he said to her, "Your sins are forgiven." But those who were at the table with him began to say among themselves, "Who is this who even forgives sins?" And he said to the woman, "Your faith has saved you; go in peace."

Soon afterwards he went on through cities and villages, proclaiming and bringing the good news of the kingdom of God. The twelve were with him, as well as some women who had been cured of evil spirits and infirmities: Mary, called Magdalene, from whom seven demons had gone out, and Joanna, the wife of Herod's steward Chuza, and Susanna, and many others, who provided for them out of their resources.

Blog Reflection

King David is an interesting figure in the Bible, is he not?   The youngest son of Jesse who was a shepherd, chosen by God and anointed by the Prophet Samuel as King of Israel.  His monarchy name is such that God had plans for David's descendants for many generations.  So important to Salvation history is David that in Psalm 89 is a whole litany of promises by God to and about David.

I have found David my servant;
   with my holy oil have I anointed him.

My hand will hold him fast
    and my arm will make him strong.

No enemy shall deceive him,
    nor any wicked man bring him down.

I will crush his foes before him
   and strike down those who hate him.

My faithfulness and love shall be with him,
and he shall be victorious through my Name.  (Psalm 89:20-23, BCP. p.715).

So, one can imagine how David must have felt being confronted by Nathan and told exactly what he did to Uriah.  What he did was so evil, so wrong.  His deception resulted in lives lost, a family destroyed, and the use of people for his own gain.  Yet, what makes David a greater person and leader, is that once confronted about his sin, he admits and seeks forgiveness.  He recognized through Nathan that he cannot run from the weight of his sin, nor can he hide from God who gave him as much as he got.  So, David seeks forgiveness.

In our time, how do we hold our leaders both civil and religious accountable?  

Are we willing to do our part to hold those who approve of drone missile attacks on innocent Americans and families in Pakistan accountable for their heinous actions?   Are we going to just sit back and accept our President's defense of programs that kill in the name of so called "defense"?   Or, will we take action and demand that he hold himself accountable for the tax dollars that are spent on such violence?    As the concerns have been raised about American's privacy being violated with who might be listening in on our phone calls, emails and other forms of communication, what kind of accountability will we hold our leaders to?    How will we hold them accountable?  And why are we so angry about the Government listening and/or prying into our private business, but not so determined to do something about private owned internet companies that do the same?

As many leaders of church organizations and communities continue their assault on LGBTQ people, women, immigrants, Native American, individuals of other races, religions, etc, how will we hold them accountable?    How will we communicate our concern for the dignity of every human person affected by prejudiced rhetoric?

Our reading from Hebrew Scriptures suggests that if our leaders are really God honoring in their leadership, they will acknowledge their sins, and seek forgiveness and use the power of their office to make reparation.  We must pray for our leaders and hold them accountable.  Silence in prayer is good.  Silence in the face of injustice, is not. 

Our Gospel reading presents us with another picture of accountability and forgiveness. 

Jesus is invited to share a dinner in the home of a Pharisee   What we must understand some things about the picture being made for us.  Luke would have recorded his Gospel account about 85 A.D. At that point in time, the Pharisees were the only major tradition that survived the destruction of the Temple in 70 A.D.  Luke often paints a picture of the Scribes and the temple bureaucrats being Jesus' enemies.  Not the Pharisees. Yet, we see here that the Pharisees in this setting are having quite the issue with the woman who comes to weep at Jesus' feet.

The woman in this narrative has violated some major cultural rules here.  Given that women were seen as the weaker of the human species, she is already on the lower end of the social classes.   Secondly, given her economical condition, she was most likely driven to prostitution as a means of financial survival.   In her "work" as a prostitute, she would have had Gentile as well as Jewish clients.  Those two issues, would have made her as close to the social dirt as one could get.  So, for her to just come into the house of a Pharisee and come near the table where Jesus was reclining, weep at his feet and so forth, she was really crashing the party.   So, the Pharisees here, see the woman as a weak, dirty, sinner.  The fact that she is there at all means she has defiled the house.   The fact that Jesus is letting her do what she was doing, means she has defiled Jesus, and he said very little.   Not only is the woman on a lower social class, but now, so is Jesus.  That is why this is so difficult for the Pharisees to wrap their head around what is going on.

As Jesus challenges Simon and the others in the house, he is not looking at them.  He is looking directly at the woman.  The Pharisees see a woman who is a sinner.  Jesus sees the woman as a daughter of God, who is paying him a really great act of faith in repentance, accountability and thanksgiving.  Jesus sees that the woman recognizes where she is socially, but her primary concern is the salvation of her soul.  Even if she has to break all of the other cultural rules to find the mercy of God in Christ, she will do it.  Jesus sees the sincerity of her faith, and imparts God's mercy upon her life.  His words to Simon and the others challenges them to look past all the cultural norms of who the woman is not, to see her as she is.  A daughter of God, in need of God's transforming grace.  Jesus calls those watching in dismay to recognize their own need for God's mercy, by seeing the faith found in the woman who holds herself accountable before God, and receives from Jesus, God's forgiveness and restoration.   In so doing, Jesus has upheld her dignity as a woman, and raised her up as redeemed by God's grace to given thanksgiving for the rest of her life.

In Fr. Andrew Dysinger, OSB's version of The Rule of St. Benedict, as used in Preferring Christ: A Devotional Commentary on The Rule of St. Benedict, by Norvene Vest,  he writes verses 4 and 5 of the Prologue using these words.

In the first place, whenever you begin any good work, beg of him with most earnest prayer to perfect it; so that he who has now granted us the dignity of being counted among the number of his children my not at any time be grieved by our evil deeds (p.3).

Almighty God who has created us out of the fullness of God's love, has now restored our dignity, and counted us among those who are God's beloved, through our redemption in Christ Jesus.  Everything that is good in and about each of us is there because of the dignity we each have, by the very fact that we are God's beloved people.  In the Gospel today, Jesus recognizes and upholds the dignity of this sorrowful woman.  Not because she is a woman, or because she is all of the other things that her society have placed upon her, which diminishes her dignity.  Jesus recognizes her dignity because of who she is.  That is why Jesus became her merciful Savior.  He upheld and restored her dignity.  And counted her as among God's beloved.  That was something the contemporaries of Jesus' time could not do.  That is why He corrected their self-righteousness and imparted God's compassion and forgiveness on them, as well as the woman.  Even if they did not see things that way.

What about us?

Do we see ourselves and others as having our dignity in who we are as daughters and sons of God who need to hold ourselves accountable for our sins, seek God's mercy and forgiveness?

In the third and fourth verses of hymn number 603 in The Hymnal 1982 we read and/or sing these words.

Where generation, class, or race divide us to our shame, he sees not labels but a face, a person, and a name.

Thus freely loved, though fully known, may I in Christ be free to welcome and accept his own as Christ accepted me.

Such labels include sexual orientation and/or gender identity/expression. They include individuals of various religions and more.  Each of us have been created by God and redeemed by the blood of Jesus Christ.  We have our dignity by who we are, not what we do in or out of the sheets, who we love, our skin color, associations, etc.   Among the many reasons why inclusion is such an important matter for Christians, is because the sooner we learn to look past the distinctions we place on people and see them as God's people, the sooner we can get down to the real business of why Christians do what we do.   Lead people by our example to know our awesome God and the love God has for every human person, to the point of redeeming them in Christ, and sanctifying them by the Holy Spirit.  We can be a voice for justice, equality and bring hope to those who live in despair.    That is what Jesus came to do, and what He empowers His Church to do by the power of the Holy Spirit.

St. Wulfstan of Worcester in Portifolium prayed these words:

O God, you visit the humble and you console us with mutual love.  Stretch forth your grace to our community so that we may become aware of your coming into our midst through those in whom you dwell.  Amen.  (Essential Monastic Wisdom: Writings on the Contemplative Life.  Hugh Feiss, p.58).

May we all be in prayer for the Church, society and ourselves that we may be a people who draw people to Jesus Christ by word and example.  So that we can greet everyone with Benedictine hospitality and provide the way to reconciliation and healing for all who are wounded, and there may indeed be peace in God's kingdom on earth as well as in heaven.

Amen.

 

Prayers

Keep, O Lord, your household the Church in your steadfast
faith and love, that through your grace we may proclaim
your truth with boldness, and minister your justice with
compassion; for the sake of our Savior Jesus Christ, who
lives and reigns with you and the Holy Spirit, one God, now
and for ever. Amen. (Proper 6, Book of Common Prayer, p. 230).


Gracious Father, we pray for they holy Catholic Church. Fill it
with all truth, in all truth with all peace. Where it is corrupt,
purify it; where it is in error, direct it; where in any thing it is
amiss, reform it. Where it is right, strengthen it; where it is in
want, provide for it; where it is divided, reunite it; for the sake
of Jesus Christ thy Son our Savior. Amen.  (Prayer for the Church, Book of Common Prayer, p.816).


O God the Father of our Lord Jesus Christ, our only Savior,
the Prince of Peace: Give us grace seriously to lay to heart the
great dangers we are in by our unhappy divisions; take away
all hatred and prejudice, and whatever else may hinder us
from godly union and concord; that, as there is but one Body
and one Spirit, one hope of our calling, one Lord, one Faith,
one Baptism, one God and Father of us all, so we may be all
of one heart and of one soul, united in one holy bond of truth
and peace, of faith and charity, and may with one mind and
one mouth glorify thee; through Jesus Christ our Lord.
Amen.  (Prayer for the Unity of the Church, Book of Common Prayer, p.818).

Psalm Meditation: Psalm 122:9 Because of God's House, I Will Do You Good.

Psalm 122:9 in the Book of Common Prayer, p.780

Because of the house of the LORD our God,
  I will seek to do you good.

These words struck me in an interesting way when I prayed them as part of Midday Prayer (or Diurnum as it is also called) today.   They speak of something very profound when it comes to our relationship with God, in others.   I believe it is imperative to look upon others as being a house of the LORD our God.  

Over the many years, magnificent Cathedrals and church buildings have been built and maintained.  They are rightly referred to as the house of God.  Some refer to them as temples for the Lord.  Within the walls of such buildings is a space where God is present in silence to speak to the soul through various pieces of architecture, art work, music and various symbols.

Matthew 25: 31-46 and the verse from Psalm 122:9 are talking about the house of the LORD our God that is in each of us.   The sacred space that is the heart and soul of the human person.  In spiritual language the heart and soul represents the whole of a person.  Not just the internal organ from which blood is pumped in and out, giving life to the body.  In the heart and soul of a human person is the life and breath of the Holy Spirit providing continual communion with God.  Therein lies the essence of the "sacred vessel" that Esther de Waal wrote about in her book A Life-Giving Way: A Commentary on the Rule of St. Benedict.  

In The Rule of St. Benedict, Chapter 64 entitled The Election of an Abbot, he writes about the kind of man who should be considered to be Abbot.  In addition to the monk's spirituality and overall good character, Benedict warns about what kind of disciplinarian the Abbot should be.  Beginning with verse 11 Benedict writes: 

He must hate faults but love the brothers.  When he must punish them, he should use prudence and avoid extremes; otherwise, by rubbing too hard to remove the rust, he may break the vessel. 

Esther de Waal writes in her commentary:

In using that image of the person as a vessel, he (Benedict) is saying something incarnational. Is he not telling us that each person is a Eucharistic vessel? (p.214).

I think the challenge here is to view each person as a vessel, a house of the LORD, our God, and because of that, we must do good for the human person.   An individuals immigration status, race, religion, gender, gender identity/expression, sexual orientation, employment status, wealth status, health condition, ability to work or not work, language etc, should not be used by us to determine how we treat an individual who is a vessel, a house of the LORD, our God.   On the contrary, such should be the very reason why we must reverence, care for and respect all persons.   It is precisely because each person is a Eucharistic vessel, a house of God that we must continue the word of justice, inclusion and equality for all people.  Ending violence, oppression, prejudice and malice for all people is more than about liberating people.  It is about striving for peace and justice within the house of the LORD our God that is every human person.

Amen.

Prayer

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).

The Prayer of St. Anselm: Why I Took His Name

O Lord my God. Teach my heart this day where and how to see you, where and how to find you. You have made me and remade me, and you have bestowed on me all the good things I possess, and still I do not know you. I have not yet done that for which I was made. Teach me to seek you, for I cannot seek you unless you show yourself to me. Let me seek you in my desire, let me desire you in my seeking. Let me find you by loving you, let me love you when I find you. Amen. (Prayer of St. Anselm of Canterbury, St. Benedict's Prayer Book., p.118).

On May 28, 2013, I entered the vocation as a Novice in the Companions of St. Luke/Order of St. Benedict.   As I completed my time as a Postulant, I considered very carefully what I would do with regards to my name.   The Abbot wisely challenged me saying that I already had (and still have) a good name.  Philip is an Apostolic name, and a wonderful name.  I have never regretted the day my mother and father gave me that name.   Though, it is very tiring to ask people not to spell it with 2 "l's" a lot.  I have had my share of people carelessly poking fun at my insistence that it be spelled correctly.  A person's name is no small matter.   In Isaiah 43:1b God says through the Prophet: "Do not fear, for I have redeemed you; I have called you by name,  you are mine."   The very idea that God redeems us and calls us by name, tells me that every person, and every name is sacred.  Not taking time to reverence God by way of the fact that God calls us each by name, is to exercise poor judgment and is not to be taken lightly.  Taking time to know and spell someone's name properly is good Christian charity and respect for God in each of us.

However, during my time as a Postulant, I found St. Paul's words in 2 Corinthians 5:17 and 18 becoming very real in my life.

So If anyone is in Christ, there is a new creation; everything old has passed away; see, everything has become new!  All this is from God, who reconciled us to himself through Christ, and has given us the ministry of reconciliation.

St. Anselm of Canterbury has always been a very attractive Saint to me.  He was a Benedictine Monk of the Abbey at Bec.  The words of the prayer that I have quoted at the beginning of this blog post  come from Anselm's great work Proslogion which in English means: "Discourse on the Existence of God."   The words are found in Chapter 1: A Rousing of the Mind on the Contemplation of God.   I won't go into deep detail and bore my readers.  The words of the prayer in many ways sum up the spirituality found in The Rule of St. Benedict.   Whether we are praying, working, spending time in Lectio Divina, at meals, visiting with friends, engaging with our spouses, co-workers, or enemies; it was St. Benedict's spirituality written within the framework of The Rule that said that we are in a constant search for union with God.   Seeking God, finding God, having the desire for God, the ability to love God when we find God, are all because of God's initiative.   It requires a faith that is trust in God, knowing that we are finding God because of God's love for us, and we need God's help to love God wherever and in who ever we find God in.   

In addition, John Boswell wrote a great deal about St. Anselm in his book: Christianity, Social Tolerance, and Homosexuality.    It appears that St. Anselm of Canterbury along with St. Bernard of Clairvaux and St. Aelred of Rievailx though having negative ideologies about physical relationships between same-sex individuals, had a great deal of inner turmoil regarding their own gay orientations. In more than one instance, Anselm wrote letters to many of his own pupils and fellow monks of his own Monastery at Bec that can be interpreted as romantic love letters.   One such example would be one to his "beloved lover" ("dilecto dilectori," e.g. 1.4, 14, 75).   See below the quotes taken from Boswell's book, page 218.

Wherever you go my love follows you, and wherever I remain my desire embraces you....How then could I forget you?  He who is imprinted on my heart like a seal on wax--how could he be removed from my memory?  Without your saying a word I know that you love me, and without my saying a word,  you know that I love you. [Ep. 1,4; PL, 158:1068-69]

What will a letter of mine show you that you do not already know, my other soul?  Go into the innermost chamber of your heart and look at the devotion of your true love; then you will know the love of your true friend.  [Ep. 1.14; PL, 158:1079-80]

I believe the prayer of St. Anselm from the Proslogion and the words in this letter contain a connection that he wanted to make.  We find God by loving God in others.  Therefore, once we have found God in another, we need God's grace to love God there.  Even when such a love comes in someone, something  and in a way we do not understand, nor necessarily want.  If we want to search for God, we must begin from the point that it is God who is continually remaking us, and that we are far from having fulfilled what God made us to do.  Only by God's initiative do we continue to search for God, in our desire to seek God by loving God, once we find God, we must love God there.

I wish to close this reflection and/or explanation with the words St. Anselm wrote at the end of the chapter in the Proslogion in which the prayer is found.  

For I do not seek to understand that I may believe; but I believe so that I may understand.  For I believe this also, that 'unless I believe, I shall not understand' [Isa. 7:9].

I asked for the name Anselm, because I wish to make his prayer, my prayer.   His prayer and life are a reminder that each day provides moments for me to find God by loving God, then I must by God's grace love God when I find God.   

St. Benedict and St. Anselm, pray for us. Amen.

Third Sunday after Pentecost: Jesus is the Compassionate And Life-Giving Savior

Today's Scripture Readings

1 Kings 17:17-24 (NRSV)

The son of the woman, the mistress of the house at Zarephath, became ill; his illness was so severe that there was no breath left in him. She then said to Elijah, "What have you against me, O man of God? You have come to me to bring my sin to remembrance, and to cause the death of my son!" But he said to her, "Give me your son." He took him from her bosom, carried him up into the upper chamber where he was lodging, and laid him on his own bed. He cried out to the LORD, "O LORD my God, have you brought calamity even upon the widow with whom I am staying, by killing her son?" Then he stretched himself upon the child three times, and cried out to the LORD, "O LORD my God, let this child's life come into him again." The LORD listened to the voice of Elijah; the life of the child came into him again, and he revived. Elijah took the child, brought him down from the upper chamber into the house, and gave him to his mother; then Elijah said, "See, your son is alive." So the woman said to Elijah, "Now I know that you are a man of God, and that the word of the LORD in your mouth is truth."

Psalm 30 (BCP., p.621)


Galatians 1:11-24 (NRSV)

I want you to know, brothers and sisters, that the gospel that was proclaimed by me is not of human origin; for I did not receive it from a human source, nor was I taught it, but I received it through a revelation of Jesus Christ.

You have heard, no doubt, of my earlier life in Judaism. I was violently persecuting the church of God and was trying to destroy it. I advanced in Judaism beyond many among my people of the same age, for I was far more zealous for the traditions of my ancestors. But when God, who had set me apart before I was born and called me through his grace, was pleased to reveal his Son to me, so that I might proclaim him among the Gentiles, I did not confer with any human being, nor did I go up to Jerusalem to those who were already apostles before me, but I went away at once into Arabia, and afterwards I returned to Damascus.

Then after three years I did go up to Jerusalem to visit Cephas and stayed with him fifteen days; but I did not see any other apostle except James the Lord's brother. In what I am writing to you, before God, I do not lie! Then I went into the regions of Syria and Cilicia, and I was still unknown by sight to the churches of Judea that are in Christ; they only heard it said, "The one who formerly was persecuting us is now proclaiming the faith he once tried to destroy." And they glorified God because of me.

Luke 7:11-17 (NRSV)

Soon after healing the centurion's slave, Jesus went to a town called Nain, and his disciples and a large crowd went with him. As he approached the gate of the town, a man who had died was being carried out. He was his mother's only son, and she was a widow; and with her was a large crowd from the town. When the Lord saw her, he had compassion for her and said to her, "Do not weep." Then he came forward and touched the bier, and the bearers stood still. And he said, "Young man, I say to you, rise!" The dead man sat up and began to speak, and Jesus gave him to his mother. Fear seized all of them; and they glorified God, saying, "A great prophet has risen among us!" and "God has looked favorably on his people!" This word about him spread throughout Judea and all the surrounding country.

Blog Reflection

This is one of those times when the reading from Hebrew Scriptures and the Gospel are in sync with each other.  This Sunday's readings remind us of what we celebrated only eleven weeks ago.  Indeed, what Christians celebrate every Sunday.  The resurrection of Jesus Christ from the dead.   Jesus is the compassionate and life-giving Savior.  The events in the Bible are full of symbolism.   Symbols that help us to meditate on what a great God we are so privileged to know.  Symbols that help us see past what we pray in the Creeds, to experience the transforming grace of God as living and working in our daily lives.

The significance of both narratives is that of the widows and their deceased sons.   In the society of the times in which these events took place, men were considered the powerhouse of family life.   Men owned women as property.   Marriage was not understood then (nor is it now) about procreation as some think.  It was about a contract, ownership and the ongoing life of the tribal communities.   When a woman lost her husband through death, she was pretty much financially destitute.   If she was fortunate enough to have a son, he could take on the farming and help the widow survive the economic hardship.   If she did not have a son, she was left to fend for herself.

At this point in my blog post, I would like to reflect for a moment on how our church and society looks after those who are alone and in economic hardship.

There are many punishments in this world.  Many that are unwarranted and unjust.  There are very few that can be as gruesome as isolation and loneliness.   Being cut off from some sense of community is by far the worst of unintended social diseases.   Having to go through life alone.  Whether sick or healthy, being alone, with no one to help or take interest can crush a human spirit.  It is estimated that there are more suicides during the Thanksgiving and Christmas seasons by people who have no one to share the holidays with.   The happiness of the seasons with all the magic and celebrations, are just too much while they live in situations that they neither brought on themselves, nor wanted.   Many of them are so because of a death or illness.   Others are a result of their orneriness that they just can't control because of their life situation.  Irregardless, no one, is so horrible, that they should live or be left to live in total isolation from community.   Our individualized society, built by instant gratification and technological advances can help many.  But, when someone is cut off from any kind of community, the pain is quite excruciating.

In our Gospel today, Jesus "had compassion for her" as the procession with her dead sons body made it's way to the cemetery.   The compassion that Jesus experienced is the compassion of God in human form.  Jesus is God's perfect revelation of Self.   He comes to help us know that God walks with us through life's ups and downs.  We are never completely alone.  Henri J.M. Nouwen, Donald P. McNeill and Douglas A. Morrison in their book entitled Compassion: A Reflection on the Christian Life wrote the following.

As soon as we call God, "God-with-us," we enter into a new relationship of intimacy.  By calling God Immanuel, we recognize God's commitment to live in solidarity with us, to share our joys and pains, to defend and protect us, and to suffer all of life with us.  the God-with-us is a close God, a God whome we call our refute, our stronghold, our wisdom and even, more intimately, our healper, oru shepherd, our love.  We will never really know God as a compassionate God if we do not understand with our heart and mind that 'the Word became flesh and lived among us" (Jn 1:14 NRSV).

Often we say to each other in a bitter tone: "You do not know what you are talking about because you did not march in protest, participate in the strike, or experience the hatred of the bystanders, because you were never hungry, never knew cold, or never felt real isolation."  When we say such things, we express the deep conviction that we are willing to listen to consoling words only when they are born out of solidarity with the condition that was or is ours.  God wants to know our condition fully and does not want to take away any pain which God has not fully tasted.  God's compassion is anchored in the most intimate solidarity, a solidarity that allows us to say with the psalmist, "This is our God, and we are the people he pastures, the flock he guides" (Ps. 95:7) (p. 13).

They go on to point out that the Greek for the phrase "to be moved with compassion" is splangchnizomai.   The splangchna are the entrails of the body, as in the guts (p.14).  In Jesus, God is experiencing human compassion in his Divinity, right in the gut.   It is from there, that Jesus sees the human emotion of the grieving widow, who is already financially ruined, now facing the worst of the worst in her son's death.   When Jesus resuscitates her son and restores his life, He not only shows that he is the Savior who brings about resurrection, but out of God's compassion restores the widows confidence in God as well.   Jesus doesn't leave the widow to the worst of the worst.  He gives her hope and an important means for her survival.   He does this, because He knows that a life full of faith and trust in God, is also connected in our temporal life and taking care of the here and now.

Who are the abandoned and suffering of our times?  Who are we leaving to fend for themselves, with no public or private support?   Where is the compassion in the Church and society to reach out and witness to our life-giving Savior?

The sequester is responsible for the loss of jobs, education opportunities and many other important public services.   Middle class and low income people all across our country are suffering needlessly, because those we elected to office are too busy heaping scandals on each other, and trying to win the next election.   What are we doing to call them to accountability?  What are we doing to be held accountable to ourselves and others around us?

Our Christian faith calls each of us to prefer Christ present in all persons.   Okay, the words "prefer Christ" come from the Rule of St. Benedict.  You didn't think I would forget that now, did you?   The words from the Rule, are also the call of the Gospel to each of us.  Whether we are part of a Christian and/or Religious Community or not.  As Christians, we are all consecrated by our Baptismal Vows to "seek and serve Christ in all persons, loving your neighbor as yourself."   Our Vows don't stop there.  We also Vow to "strive for justice and peace among all people, and respect the dignity of every human being."  We respond to these: "We will, with God's help."   We recognize that that which we Vow is not possible without God's help.  We need God's compassion in Christ to move to our guts so that we are moved to help one another.

God's compassion must also move us to stop using the Bible erroneously to condemn people, who were created as they are by God and loved to the point of redemption in Christ.  Immigrants, Native Americans, African Americans, Women, Lesbian, Gay, Bisexual, Transgender, Queer and Questioning people, the physically/emotionally and mentally challenged, the unemployed, etc.  Every person is created by the design of God's creative and redemptive design.   Each of us are given the great commission to share the Gospel that God's salvation is available to all people, and that no one is to be excluded or addressed as unlovable.   The compassion of God for those experiencing oppression and violence is felt in the guts of Christ, as He intercedes before His Father.   The Holy Spirit is moving upon the Church to open our doors and hearts to all God's people, with compassion, respect and life-giving transformation by way of God's grace.

Are we ready to respond in loving obedience to God's call in our lives and those of others?

Amen.


Prayers

O God, from whom all good proceeds: Grant that by your
inspiration we may think those things that are right, and by
your merciful guiding may do them; through Jesus Christ our
Lord, who lives and reigns with you and the Holy Spirit, one
God, for ever and ever. Amen. (Proper 5, Book of Common Prayer, p.229).

O God the Father of our Lord Jesus Christ, our only Savior,
the Prince of Peace: Give us grace seriously to lay to heart the
great dangers we are in by our unhappy divisions; take away
all hatred and prejudice, and whatever else may hinder us
from godly union and concord; that, as there is but one Body
and one Spirit, one hope of our calling, one Lord, one Faith,
one Baptism, one God and Father of us all, so we may be all
of one heart and of one soul, united in one holy bond of truth
and peace, of faith and charity, and may with one mind and
one mouth glorify thee; through Jesus Christ our Lord.
Amen. (Prayer for the Mission of the Church, Book of Common Prayer, p.818).

Almighty God, whose Son had nowhere to lay his head:
Grant that those who live alone may not be lonely in their
solitude, but that, following in his steps, they may find
fulfillment in loving you and their neighbors; through Jesus
Christ our Lord. Amen. (Prayer for Those Who Live Alone, Book of Common Prayer, p.829).

Second Sunday After Pentecost: Lord, Only Speak the Word and We Shall Be Healed

Today's Scripture Readings

1 Kings 8:22-23 ,41-43 (NRSV)

Then Solomon stood before the altar of the LORD in the presence of all the assembly of Israel, and spread out his hands to heaven. He said, "O LORD, God of Israel, there is no God like you in heaven above or on earth beneath, keeping covenant and steadfast love for your servants who walk before you with all their heart.

"Likewise when a foreigner, who is not of your people Israel, comes from a distant land because of your name -- for they shall hear of your great name, your mighty hand, and your outstretched arm-- when a foreigner comes and prays toward this house, then hear in heaven your dwelling place, and do according to all that the foreigner calls to you, so that all the peoples of the earth may know your name and fear you, as do your people Israel, and so that they may know that your name has been invoked on this house that I have built."

Psalm 96 (BCP., p.725)


Galatians 1:1-12

Paul an apostle-- sent neither by human commission nor from human authorities, but through Jesus Christ and God the Father, who raised him from the dead-- and all the members of God's family who are with me,

To the churches of Galatia:

Grace to you and peace from God our Father and the Lord Jesus Christ, who gave himself for our sins to set us free from the present evil age, according to the will of our God and Father, to whom be the glory forever and ever. Amen.

I am astonished that you are so quickly deserting the one who called you in the grace of Christ and are turning to a different gospel-- not that there is another gospel, but there are some who are confusing you and want to pervert the gospel of Christ. But even if we or an angel from heaven should proclaim to you a gospel contrary to what we proclaimed to you, let that one be accursed! As we have said before, so now I repeat, if anyone proclaims to you a gospel contrary to what you received, let that one be accursed!

Am I now seeking human approval, or God's approval? Or am I trying to please people? If I were still pleasing people, I would not be a servant of Christ.

For I want you to know, brothers and sisters, that the gospel that was proclaimed by me is not of human origin; for I did not receive it from a human source, nor was I taught it, but I received it through a revelation of Jesus Christ.

Luke 7:1-10 (NRSV)
 

After Jesus had finished all his sayings in the hearing of the people, he entered Capernaum. A centurion there had a slave whom he valued highly, and who was ill and close to death. When he heard about Jesus, he sent some Jewish elders to him, asking him to come and heal his slave. When they came to Jesus, they appealed to him earnestly, saying, "He is worthy of having you do this for him, for he loves our people, and it is he who built our synagogue for us." And Jesus went with them, but when he was not far from the house, the centurion sent friends to say to him, "Lord, do not trouble yourself, for I am not worthy to have you come under my roof; therefore I did not presume to come to you. But only speak the word, and let my servant be healed. For I also am a man set under authority, with soldiers under me; and I say to one, `Go,' and he goes, and to another, `Come,' and he comes, and to my slave, `Do this,' and the slave does it." When Jesus heard this he was amazed at him, and turning to the crowd that followed him, he said, "I tell you, not even in Israel have I found such faith." When those who had been sent returned to the house, they found the slave in good health.

Blog Reflection

It is often quite amazing how someone who doesn't quite fit in can change the dynamics of a community or neighborhood.  In many small communities, as soon as someone new moves in, suddenly everyone who has lived there up to that point, knows there is someone that is new on the block.  If the community is welcoming and accepting, they may send over a hot dish while the new neighbors get their house in order, or throw a block party.   If the neighborhood is not so hospitable, the gossip about the new family living in the house down the street, begins almost immediately.

The people in the time of Jesus had been waiting on a Messiah to come and rescue them from Herod and the Roman Empire.  They were not expecting God to arrive and teach them to love their enemies, or play a part in ending injustice, oppression and prejudice.  They were also not looking for a Savior who would challenge them to include others different from themselves, in particular someone who was part of the Empire that was oppressing them.  But, that is the Jesus that came to them as God's perfect revelation.

The servant of the Centurion was most likely his sexual companion.  It was common for men of that time to have same sex partners who would also worked for them.  If there was a point in the Gospels for Jesus to make a complaint against same-gender sexual relationships, this would have been the moment.  However, Jesus did not say anything about that.  Rather than say anything about how the Centurion lived, or worried about what organization the Centurion belonged to, Jesus saw the Centurion's faith that went beyond the limits of cultural norms, and saw God at work.  The Centurion knew that all Jesus had to do, was give the word and his servant would be healed.

The healing that took place, was also meant for the community that was experiencing the oppression.  Jesus made use of the occasion to point out that it is often those who are different from us, and even those who appear to be opposing us, who can teach us something about faith by way of trust.   Such individuals can often be seeing the bigger picture of what is happening, and provide new insights and opportunities for hospitality and reconciliation. 

Lesbian, gay, bisexual, transgender, questioning and queer people are not the enemies of Christianity, the heterosexual family of one man and one woman, with children and so forth.  Marriage Equality for LGBT people does not hurt the definition of marriage, family nor pose a threat to human society.  As more states open the way for marriage equality,  churches bless those relationships and ordain LGBT people to lead and minister, the opportunity for real healing for the Church and society can happen.  Because we realize that every person or persons are part of the human family, and should be treated with love and respect.  No person should become the target of violence and hurtful rhetoric just because we do not agree with the way they live, or who they love.  The Gospel is our reason to build bridges for diversity within community.   Not divide and fragment communities based on distinctions that are detrimental to the human family.

Today's Gospel invites us to pray that our eyes and ears will be open to listen to the Master's instructions and "attend to them with the ears of the heart" (Prologue to the Rule of St. Benedict).   So that we can respond to God's invitation to continue to the work of radical hospitality and reconciliation that is possible because of the death and resurrection of Jesus Christ.  The Holy Spirit came so that healing and reconciliation could be an important part of the mission of the Church.   A work that continues with our saying yes to God.

Amen.


Prayers

O God, your never-failing providence sets in order all things
both in heaven and earth: Put away from us, we entreat you,
all hurtful things, and give us those things which are profitable
for us; through Jesus Christ our Lord, who lives and reigns
with you and the Holy Spirit, one God, for ever and ever.
Amen.  (Proper 4, Book of Common Prayer, p.229).

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).