Twenty Third Sunday after Pentecost: Be Creative Workers for God's Reign

Today's Scripture Readings

Zephaniah 7:1:7, 12-18 (NRSV)

Be silent before the Lord GOD!

For the day of the LORD is at hand;

the LORD has prepared a sacrifice,

he has consecrated his guests.

At that time I will search Jerusalem with lamps,

and I will punish the people

who rest complacently on their dregs,

those who say in their hearts,

"The LORD will not do good,

nor will he do harm."

Their wealth shall be plundered,

and their houses laid waste.

Though they build houses,

they shall not inhabit them;

though they plant vineyards,

they shall not drink wine from them.

The great day of the LORD is near,

near and hastening fast;

the sound of the day of the LORD is bitter,

the warrior cries aloud there.

That day will be a day of wrath,

a day of distress and anguish,

a day of ruin and devastation,

a day of darkness and gloom,

a day of clouds and thick darkness,

a day of trumpet blast and battle cry

against the fortified cities

and against the lofty battlements.

I will bring such distress upon people

that they shall walk like the blind;

because they have sinned against the LORD,

their blood shall be poured out like dust,

and their flesh like dung.

Neither their silver nor their gold

will be able to save them

on the day of the LORD's wrath;

in the fire of his passion

the whole earth shall be consumed;

for a full, a terrible end

he will make of all the inhabitants of the earth.

Psalm 90 (BCP., p.717)


1 Thessalonians 5:1-11 (NRSV)

Concerning the times and the seasons, brothers and sisters, you do not need to have anything written to you. For you yourselves know very well that the day of the Lord will come like a thief in the night. When they say, "There is peace and security," then sudden destruction will come upon them, as labor pains come upon a pregnant woman, and there will be no escape! But you, beloved, are not in darkness, for that day to surprise you like a thief; for you are all children of light and children of the day; we are not of the night or of darkness. So then let us not fall asleep as others do, but let us keep awake and be sober; for those who sleep sleep at night, and those who are drunk get drunk at night. But since we belong to the day, let us be sober, and put on the breastplate of faith and love, and for a helmet the hope of salvation. For God has destined us not for wrath but for obtaining salvation through our Lord Jesus Christ, who died for us, so that whether we are awake or asleep we may live with him. Therefore encourage one another and build up each other, as indeed you are doing .

Matthew 25:14-30 (NRSV)

Jesus said, "For it is as if a man, going on a journey, summoned his slaves and entrusted his property to them; to one he gave five talents, to another two, to another one, to each according to his ability. Then he went away. The one who had received the five talents went off at once and traded with them, and made five more talents. In the same way, the one who had the two talents made two more talents. But the one who had received the one talent went off and dug a hole in the ground and hid his master's money. After a long time the master of those slaves came and settled accounts with them. Then the one who had received the five talents came forward, bringing five more talents, saying, `Master, you handed over to me five talents; see, I have made five more talents.' His master said to him, `Well done, good and trustworthy slave; you have been trustworthy in a few things, I will put you in charge of many things; enter into the joy of your master.' And the one with the two talents also came forward, saying, `Master, you handed over to me two talents; see, I have made two more talents.' His master said to him, `Well done, good and trustworthy slave; you have been trustworthy in a few things, I will put you in charge of many things; enter into the joy of your master.' Then the one who had received the one talent also came forward, saying, `Master, I knew that you were a harsh man, reaping where you did not sow, and gathering where you did not scatter seed; so I was afraid, and I went and hid your talent in the ground. Here you have what is yours.' But his master replied, `You wicked and lazy slave! You knew, did you, that I reap where I did not sow, and gather where I did not scatter? Then you ought to have invested my money with the bankers, and on my return I would have received what was my own with interest. So take the talent from him, and give it to the one with the ten talents. For to all those who have, more will be given, and they will have an abundance; but from those who have nothing, even what they have will be taken away. As for this worthless slave, throw him into the outer darkness, where there will be weeping and gnashing of teeth.' "

Blog Reflection

The reading from Zephaniah is talking to me about entering into the presence of God to be thankful for all God has done for us.  It is Eucharistic to its core.  Yet, it also speaks to me of not settling down too much.  God is about to do something that will require us to be ready to let go of all our security; and accept what seems so contradictory to who we think God is.  

Sadly, this reading from Hebrew Scripture is full of that "God is about to bring calamity upon you," that was so commonly believed in the times their authors wrote these down.  Rather than see in them God bringing about destruction; I think it is more beneficial for us to meditate on God bringing about a new beginning.  God often brings change to our lives by asking us to let go of how we think things should be.  God does not want us to find our ultimate sense of immovability in a world that is passing away into something far more everlasting.  If we are to see the full glory of the Reign of God; we need to seek only union with God as the single necessity of life.  We seek that union with God through a deepening of our relationship with God and one another.

The Parable of the Talents that we read from Matthew's Gospel is about recognizing our role within our relationship with God and others. 

One of the traps that we can fall so easily into, is to become inattentive to the reason we fulfill our Baptismal Vows.  In particular, the vow to work to strive for justice and peace among all people, and respect the dignity of every human being.  If we see our work of justice, with justice as an end in and/of itself than our social justice work is nothing more than a dead end.  As with any work we begin to do, it will only lead to the finishing of a project if we do not consecrate ourselves and our work as gifts placed into our stewardship by the God who gives us all things. 

A few months ago, I created a prayer card that I keep on the desktop of my computer.  Every time I begin to read, or pray an Office, or make a phone call; I make every effort to be sure I pray the words on the prayer card.

On the subject of this Parable, Thomas Merton wrote about it in his book The Life of the Vows: Initiation Into the Monastic Tradition 6.

We must take an active and creative share in the life of the cosmos, not only in the sense that we obediently follow a set of hard and fast rules laid down for us, but also in the sense that we assume responsibility for a certain creative contribution of our own. (This is clear from the parable of the talents: the man with the one talent who hid it away in a napkin did not think he was doing God the Creator of the world an injustice, but he was.  For God expected him to use is own initiative and bring greater good out of the good he had received.)  God has created [humankind] man and placed him in the world as an administrator and builder and a creator, not only to keep what is there and take care of it, but also to develop what has been given to his charge.  This applies to our life as members of society, as workers, as citizens, etc.  Man will be held responsible for his misuse of creative opportunities in every field--politics, work, art, religion, etc.  It is very important to see all this implied by a true Christian concept of justice..... (p. 57,58).  

In thanksgiving and reverence to and for God; it is our entrusted responsibility to make use of what God gives us to expand the horizons of God's Reign while we have the time and opportunity.  Among those opportunities that we are blessed with is the chance to make a difference in the world.   We are called upon by God, through the gifts God gives us; to feed the hungry, clothe the naked, and bring justice to the oppressed.  In our Baptismal Vows, we have promised in the presence of God and other Christians to invoke God's help that we will be able to make a good return on the investment that God has made in each one of us.  In the death and Resurrection of Jesus Christ, God has already conquered and ended all human suffering and enslavement to the sin of injustice and prejudice.  If we do not act on the belief of God's victory and bring about transparent and authentic change; then why should anyone else be evangelized to believe in it?   How can we ask people to believe in the wonderful things God has done for us; if we do not with the joy of the strength of God's unconditional and all-inclusive love put our talents so that others can walk by faith and not by sight along side us?  

Through the meaning of our Gospel Reading today, God has made an investment of God's Self in the Person of Jesus Christ in and through us.  Jesus Christ is God's Incarnate Word through Whom our human nature has been redeemed for God's mission of inclusive justice.  God entrusts us to put that investment to the good use of growing closer to God in a bonded relationship with reverence and respect of God's presence in all of our sisters and brothers.  Including, but not limited to the Muslims who gathered for prayer in the Washington National Cathedral this past Friday.  This includes the work to end racial injustice in Ferguson, Missouri.   We are admonished in this Gospel to call for an end to the violence that many LGBTQ people experience when they are beaten and/or tortured to death; just because of who they are and who they love; or what gender expression/identity they are. 

We are empowered by our Baptismal Vows and the words of Jesus, to multiply God's investment by our cooperation as creative workers for the establishment of God's eternal kingdom.

I think it is time to get to work.  Don't you?

Amen.


Prayers

Blessed Lord, who caused all holy Scriptures to be written for
our learning: Grant us so to hear them, read, mark, learn,
and inwardly digest them, that we may embrace and ever
hold fast the blessed hope of everlasting life, which you have
given us in our Savior Jesus Christ; who lives and reigns with
you and the Holy Spirit, one God, for ever and ever. Amen.  (Proper 28. The Book of Common Prayer, p.236).

Almighty God, who created us in your image: Grant us
grace fearlessly to contend against evil and to make no peace
with oppression; and, that we may reverently use our freedom,
help us to employ it in the maintenance of justice in our
communities and among the nations, to the glory of your holy
Name; through Jesus Christ our Lord, who lives and reigns with
you and the Holy Spirit, one God, now and for ever. Amen. (Prayer for Social Justice.  The Book of Common Prayer, p.260).

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.  The Book of Common Prayer, p.815).

22nd Sunday After Pentecost: Recognizing God In Everyone

Luke 18:9-14 (NRSV)

Jesus told this parable to some who trusted in themselves that they were righteous and regarded others with contempt: "Two men went up to the temple to pray, one a Pharisee and the other a tax collector. The Pharisee, standing by himself, was praying thus, `God, I thank you that I am not like other people: thieves, rogues, adulterers, or even like this tax collector. I fast twice a week; I give a tenth of all my income.' But the tax collector, standing far off, would not even look up to heaven, but was beating his breast and saying, `God, be merciful to me, a sinner!' I tell you, this man went down to his home justified rather than the other; for all who exalt themselves will be humbled, but all who humble themselves will be exalted."

We have to be very, very careful in this weekend's Gospel reading.  A Gospel such as this one can lead us very close to anti-semetism.  The Pharisee described in the parable has done what he believed his religion required of him.  He followed his heart and he was thankful for all that God had done with and for him.  Out in Scripture calls attention to the goodness of the Pharisee.

Today’s gospel reading appears easy to understand at first glance. The parable of the Pharisee and the tax collector in Luke 18:9-14 is a favorite for those who want to chastise others regarding their sense of entitlement. Yet, this parable is about more than who should be humbled and who exalted. Embedded in this story is often overlooked message about being in true relationship with God.

The Pharisee described in the parable could not be any more different than the tax collector. He is a deeply religious individual, who has committed himself to the practices of his faith. We must take into account here that Judaism, unlike some understandings of Christianity, is a religion of loving observance. Performing specific practices expresses the intent of one’s heart and faithfulness. In Judaism, three practices were (and are) considered to be of central importance: fasting, almsgiving, and prayer. This is why the Pharisee puts such an emphasis on them: “I fast twice a week; I give a tenth of all my income” (Luke 18:12). Notice that he speaks of fasting and giving while he is praying. For him it makes sense that because he does what is expected in living a faithful life, he considers himself righteous or justified.

The idea of righteousness in the New Testament points to a relationship between the individual and God. When a person is designated as righteous, it means that she is in right relationship with God. How this relationship is understood varies somewhat in the New Testament, but in all instances, the writers maintain that God initiates this relationship. The same is true for Judaism. The practices described in this passage then are responses to God’s grace not a prerequisite for it. In this case, the Pharisee was righteous — in right relationship with God — before doing any of the actions described in the text.

The problem with the Pharisee’s prayer comes out in 18:11: “God, I thank you that I am not like other people: thieves, rogues, adulterers, or even like this tax collector.”

Here is where I want to be sure that I convey to my readers. I do not and cannot condone what Christianists and arch-conservative Catholics do and say towards those of us who are lesbian, gay, bisexual, transgender, questioning or queer people.  What they promote is "spiritual malpractice and doctrinal abuse."  As with any abusive situation, often the person doing the abuse is someone with very sincere intentions.  She or he may have a good heart or even be a very faithful Christian.   The problem for them is that they bash and abuse LGBTQ people with the attitude of "thank God we are not like them."  There are many LGBTQ people who want to draw close to God through good spiritual guides.  However, because of "spiritual malpractice and doctrinal abuse"  what is happening is LGBTQ people are pushed further and further away from any relationship with God and the Church.  Many of those who are pushed away from God, are also pushed away from their families, friends, communities, jobs and social services just because of who they are, and how they love others. 

On the flip side of the coin, it is very important that those of us who are LGBTQ do not resort to our own attitudes of self righteousness.  Just because of our sexual and gender diversity, does not mean we get to do everything just as we please.  We have a great gift to love and be loved by others as LGBTQ people.  That gift entitles us to great opportunities many of them given to us by God.   The gift does not, however, entitle us to be reckless with other people's bodies, hearts and whole lives.  Just because we are oppressed does not mean we should make peace with the idea of oppressing others.  There are way too many within our communities who are all too proud to bash other members of our communities who chose to still have a religious faith of any kind.  There are those who are irresponsible in not getting themselves tested on a regular basis to be sure that we are not endangering other people if we have any kind of STD.  I have heard way too many stories of gay men in the middle of a break up, while one of them nukes the others cat right in front of the other to watch.  I have an ex lover who walked out the door with my cat as an act of passive aggression.  Thanks to a good friend of mine in the community, I got her back.  The point is, just because we are experiencing oppression, does not give us the license to be oppressive to others.

As LGBTQ people, we do need to realize that we are created and loved by God.  We too are sinners saved by the grace of God in Jesus Christ, like all Christians.  We too need to recognize with in us, is the need for God to save our souls and unite us to others in friendship and community.  Many of us have wronged others in very real ways.  Maybe we did it out anger because of something some anti-gay Christian said.  The anger is real.  The anger inspires a call for us to get others to work for justice and equality and not make peace with oppression.   That is our anger at work in a positive way.   If we channel that anger towards hostility and cruelty towards even members of our own communities, we are behaving no better than those who oppose our equal rights.

This Gospel is a call for us to see the good that is within us all.  The message from today's Gospel is also a call to recognize our own humanity and to approach God in humility.  To offer ourselves as we are, and leave the work of healing and growing in God's hands.  We do not have to fix everything that is wrong about everyone around us.  We are responsible for following God within the context of our own lives and hearts.  We are responsible for the witness that we give to Jesus Christ in our own lives, so that others might follow a good example.   If we will remain faithful, God will take care of the rest.

Almighty and everlasting God, increase in us the gifts of faith, hope, and charity; and, that we may obtain what you promise, make us love what you command; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.(Proper 25, Book of Common Prayer, page 235).

God, our Advocate,
        open us up to the movement of your Spirit.
    Allow us to see ourselves
        and others that are different from us as part of you and your people.
    Help us to grow in the knowledge and awareness
        of your divine invitation to live in partnership with you
        and help us to throw off
        the prejudice, fear, rejection and pain
        that separates us from your
        unbounded and unconditional love.
    O, God, hear our prayer. (Prayerfully Out in Scripture).

The Seventeenth Sunday after Pentecost: The Challeng of Managing our Wealth

The Scriptures for this weekend's Liturgy speak to the economic situation of our time.  We are living through some of the worst economic conditions since the Great Depression.  Jobs have been lost.  People's futures are either threatened or totally destroyed.  Many individuals and families have lost their homes because of corrupt mortgage practices of financial institutions. The great debate is on in our Congress over whether or not to extend the Bush Tax Cuts to the top 2% of the wealthiest Americans.  America has the most twisted tax system.  Wealth is more important than the middle class working to own a home or put children through higher education.  Corporations now have more power than individuals to affect National elections through how much money they can donate to candidates who represent a corporations best interest.  Corporations and wealth are more important than people's safety, education and over all welfare.  The United States of America is slowly but surely becoming the Corporate States of America.

During the health care reform debate, the most important issue was not what we can do as Americans or even Christians to help benefit those who are sick and in need of health care.  The most important matter is how can the health insurance companies keep their billion dollar profits, even if they manage to refuse health care to someone who is sick and it results in someone's death.  Our nation is corrupt.  What is the answer?  How do we get to the answers?

The Bible readings for this weekend speak about God's awareness of those who are poor, oppressed and in need.  The Old Testament offers two optional readings.  The first is from Jeremiah 8:18-9:1.

My joy is gone, grief is upon me,

my heart is sick.

Hark, the cry of my poor people

from far and wide in the land:

"Is the LORD not in Zion?

Is her King not in her?"

("Why have they provoked me to anger with their images,

with their foreign idols?")

"The harvest is past, the summer is ended,

and we are not saved."

For the hurt of my poor people I am hurt,

I mourn, and dismay has taken hold of me.

Is there no balm in Gilead?

Is there no physician there?

Why then has the health of my poor people

not been restored?

O that my head were a spring of water,

and my eyes a fountain of tears,

so that I might weep day and night

for the slain of my poor people!

Out in Scripture offers some reflection for us to consider.

These are vivid images: A city ruined. Birds plucking dinner from the bodies of God's people. Blood poured out like water around the holy city. No one left, even to bury the victims.

Left with no healing ointment, finding no physicians in the holy places, a mourner longs to weep: "O that my head were a spring of water, and my eyes a fountain of tears" (Jeremiah 9:1).

These images from Psalm 79 and the prophet Jeremiah grab our attention. They press Israel's misfortune before our eyes, calling us to stop and stare. The Bible does not glide by human suffering. Usually, it names suffering and sits with it, calling us to identify our own relationship to those who suffer. Sometimes our most important choice in biblical interpretation involves deciding who we are — where we are in the passage — and where we stand in relation to the text. 

Both psalmist and prophet mourn along with their people — God's people — the Israelites. Facing their society's devastation, the overthrow of its holy city, they call out for divine intervention. Prophet and psalmist identify themselves among the survivors, when survival itself hardly seems a grace. They stand within the people of Israel.

The questions they ask also express their identification with God's suffering people. Their questions challenge God who allows, perhaps causes, Jerusalem's devastation: "How long, O God? Will you be angry forever? Will your jealous wrath burn like fire?" (Psalm 79:5). "Is the God not in Zion?" (Jeremiah 8:19). "Is there no balm in Gilead? Is there no physician there? Why then has the health of my poor people not been restored?" (Jeremiah 8:22). These questions seem as prayers of accusation to an almost silent God.

The other option for the First Reading is Amos 8: 4-7

In Amos 8:4-7, another prophet sees things differently. A Judahite, Amos is preaching to the "other" people of Israel. Standing over against – not with – them, Amos employs other images. He poses other questions. Trampling the needy, corrupting weights and measures, purchasing the poor for silver and the needy for sandals, these images accuse not God but Israel's wealthy. When Amos voices the questions of the people, they do not challenge God, rather, they indict the wealthy. "When will the new moon be over so that we may sell grain; and the sabbath, so that we may offer wheat for sale?" (Amos 8:5). Amos identifies over against the people.

Do we join the voice of the psalmist and Jeremiah, standing alongside the victims of violence and oppression? Do we find ourselves with Amos, condemning the agents of oppression who — pursuing wealth and power — grind the bones of the poor to make their own bread? Or are we the wealthy who pursue privilege ignoring the suffering of others? When we proclaim the word of God for today, we must discern the images and questions most appropriate to the place in which we plant our feet.

As for images drawn from our lives today, options abound: A wounded soldier trying to build a new life or, conversely, an Iraqi with several empty beds in the home. A poor woman who takes her cancer to work every day, a cancer that would have been detected had she received health care. A lonesome college student, trying to find one person she can trust with who she truly is. Standing with these victims requires engaging the myriad ways in which we victimize one another. That's a daunting decision in its own right.

Luke 16:1-13

Jesus said to the disciples, "There was a rich man who had a manager, and charges were brought to him that this man was squandering his property. So he summoned him and said to him, `What is this that I hear about you? Give me an accounting of your management, because you cannot be my manager any longer.' Then the manager said to himself, `What will I do, now that my master is taking the position away from me? I am not strong enough to dig, and I am ashamed to beg. I have decided what to do so that, when I am dismissed as manager, people may welcome me into their homes.' So, summoning his master's debtors one by one, he asked the first, `How much do you owe my master?' He answered, `A hundred jugs of olive oil.' He said to him, `Take your bill, sit down quickly, and make it fifty.' Then he asked another, `And how much do you owe?' He replied, `A hundred containers of wheat.' He said to him, `Take your bill and make it eighty.' And his master commended the dishonest manager because he had acted shrewdly; for the children of this age are more shrewd in dealing with their own generation than are the children of light. And I tell you, make friends for yourselves by means of dishonest wealth so that when it is gone, they may welcome you into the eternal homes.

"Whoever is faithful in a very little is faithful also in much; and whoever is dishonest in a very little is dishonest also in much. If then you have not been faithful with the dishonest wealth, who will entrust to you the true riches? And if you have not been faithful with what belongs to another, who will give you what is your own? No slave can serve two masters; for a slave will either hate the one and love the other, or be devoted to the one and despise the other. You cannot serve God and wealth."

The Gospel reading sounds very confusing.  Is Jesus condoning dishonesty as some might suggest?  No, that is not what is here.  What is being discussed is mismanaging all of the goods that were given to the manager, and how the manager took care of things while he still had the opportunity.  

"Faced with expulsion, he knows he will get no recommendations for a similar job.  He is not physically capable of day labor, and begging would be too humiliating.  While there is time, he uses his position to make friends for the bleak future.  He reduces the debt of each of his master's debtors (only the first two instances are described), hoping they will remember.  It appears that the steward has played fast and loose with his master's property.  The charge against him was not dishonesty, however, but wastefulness and mismanagement; and in his preparations for the future he may not have been dishonest either." (Jerome Kodell, O.S.B.,The Collegeville Bible Commentary, New Testament Volume, page 965). 

Biblical literalism and the way it has been used to denigrate women and lesbian, gay, bisexual, transgendered and questioning people is an example of how Christians have misused the "wealth" that is knowledge.  Wealth is not just money or materials.  We can also have a wealth of knowledge, ability, and we can be selfish with it, or use it only for our advantage, while keeping truth from those whom it would benefit.  Such is the case with ordained Priests and Bishops with in the Roman Church who have misled people into believing that children were safe, rather than admitting that the sickness of pedophilia that is within their very own walls.  Such behaviors represent a mismanagement of spiritual and pastoral power. 


Rather than use the gift of Reason to better understand the Scriptures and our historical Christian Tradition, many use it's misfortunes and misinformation to suppress immigrants, people of different races, nationalities, cultures and abilities.  People who are LGBTQ are treated as individuals who are intrinsically disordered (Catechism of the Catholic Church, page 566).  People who experience sexual orientations that are not heterosexual are suppose to "pray" or "cure the gay" through ex-gay ministries.  The Christians Church has been charged as stewards of the truth of the Gospel that all individuals are created as good human beings by God, totally loved to the point of being redeemed by the blood of Jesus Christ, God's only Son.  Every person is loved and sanctified by God the Holy Spirit as she moves in and through the hearts and lives of every human person. Is this not a good example of mismanaging the goods of the Gospel?  Might not the Church have some serious penance to do and make right before God and all of humankind?  


And for LGBTQ people who have been so richly blessed with the ability to love people of the same sex or be transgendered.  We cannot live good and holy lives if we live them in hate of those who have and continue to oppress us.  We will not find wholeness of life if we live with hate and anger with every person who harms us.  We can and should approach God and ask the Holy Spirit to help us heal and forgive.   We are not good stewards of God's gift of love when we live our sexuality promiscuously and carelessly.  When we use individuals for our own personal pleasure with no concern for the common good of those we are sexually active with, we are mismanaging God's gift of human sexuality as lesbian, gay or bisexual people.  Heterosexual people also have such a responsibility with their sexual partners. There are holy ways to manage our lives and there are ways we can be destructive.  God's ways are always to be loving, holy and to engage in activity that is life-giving and preserves the dignity of every human person.  Yes, people who are LGBTQ can live holy lives as we are, but that does not excuse us from holy and healthy responsibilities.

We are challenged in our Bible Readings today to be concerned about those less fortunate than ourselves.  When we cast our votes this upcoming November 2nd.  May we be most concerned that those who lead our country forward over the next several months and years, take to heart our concern for those who are struggling to get up off of ground 1.  May we show corporations that people are more important, and that it is the welfare of all people that people and Government must serve.  The Church must also be challenged and held accountable for seeing to the good of every human person, and that includes those who misuse their power to suggest that God's will just might encourage violence and cruelty.   Christians should know better than that.  We have every business challenging ourselves, our Government and the Church to do much better.  For the sake of the Name of Jesus Christ, who's Name suffers when God's people are suppressed, we must challenge ourselves and our Government and the Church to do better. 

Grant us, Lord, not to be anxious about earthly things, but to love things heavenly; and even now, while we are placed among things that are passing away, to hold fast to those that shall endure; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen. (Proper 20, Book of Common Prayer, page 234).

Holy One,
    It is so easy to name the sufferings of life – my pain,
        my neighbors' pain, the pain of the world.
    Do you see our suffering? Do you feel our pain?
    Help us to identify the suffering, to name the pain
        and to turn towards you.
    We ask you to do miracles – heal the pain and take away suffering,
        And yet even if you don't, come to us.
        Hear the world cry. Come to us.
    Amen. (Prayerfully Out in Scripture).

A Parable, A Seed, A Sower and Alexander Crummell

Mark 4:1-10,13-20 (NRSV)

Again Jesus began to teach beside the sea. Such a very large crowd gathered around him that he got into a boat on the sea and sat there, while the whole crowd was beside the sea on the land. He began to teach them many things in parables, and in his teaching he said to them: "Listen! A sower went out to sow. And as he sowed, some seed fell on the path, and the birds came and ate it up. Other seed fell on rocky ground, where it did not have much soil, and it sprang up quickly, since it had no depth of soil. And when the sun rose, it was scorched; and since it had no root, it withered away. Other seed fell among thorns, and the thorns grew up and choked it, and it yielded no grain. Other seed fell into good soil and brought forth grain, growing up and increasing and yielding thirty and sixty and a hundredfold." And he said, "Let anyone with ears to hear listen!"

When he was alone, those who were around him along with the twelve asked him about the parables.

And he said to them, "Do you not understand this parable? Then how will you understand all the parables? The sower sows the word. These are the ones on the path where the word is sown: when they hear, Satan immediately comes and takes away the word that is sown in them. And these are the ones sown on rocky ground: when they hear the word, they immediately receive it with joy. But they have no root, and endure only for a while; then, when trouble or persecution arises on account of the word, immediately they fall away. And others are those sown among the thorns: these are the ones who hear the word, but the cares of the world, and the lure of wealth, and the desire for other things come in and choke the word, and it yields nothing. And these are the ones sown on the good soil: they hear the word and accept it and bear fruit, thirty and sixty and a hundredfold."

"A parable" according to The Oxford Companion to the Bible, "is a picturesque figure of language in which an analogy refers to a similar but different reality."   "In the Gospels it can refer to a proverb (Luke 4.23), aphorism (Mark 9.5), metaphor (Mark 7. 14-17), similitude (Mark 4. 30-32), story parable (Luke 14. 16-24), example parable (Luke 10. 29-37), or allegory (Mark 12:1-11)." (Written by Robert H. Stein, page 567).

Philip Van Linden, C.M. in The Collegeville Bible Commentary, New Testament Volume quotes from C. H. Dodd, the renowned British Scripture scholar.  "At it's simplest, the parable is a metaphor or simile drawn from nature or common life, arresting the hearer by its vividness or strangeness and leaving the mind in sufficient doubt about its precise application to tease it into active thought." (Page 912).

About the parable that is part of today's Gospel and Commemoration of Alexander Crummell the Collegeville Commentary continues.  "In Jesus' first parable (vv. 3-8), Mark's readers hear that something small, like a seed (or like the small Christian community of A.D. 70), could grow (or not grow) and yield (or not yield) much grain depending on whether the soil was good (or thorny or rocky or hardened like the footpath).  A good parable, by its nature, is open-ended and gives the hearer the choice to respond on various levels." (Page 912).

Alexander Crummell was born on March 3, 1819 in New York City.  He struggled against racism all of his life.  He was driven out of an academy in New Hampshire, and dismissed as a candidate for Holy Orders in New York and rejected from admittance to General Seminary.   He was ordained a Priest in 1844 in the Diocese of Massachusetts.  He later left for England after being excluded from participating in diocesan conventions.

After receiving a degree from Cambridge, he went to Liberia as a missionary.  Crummell believed that the African race "possessed a warm, emotional and impulsive energy, which in America had been corrupted by oppression.  The Episcopal Church, with its emphasis on rational and moral discipline, was especially fitted for the moral and spiritual regeneration of Afro-Americans.." (Holy Women, Holy Men, Celebrating the Saints, page 572).

Alexander Crummell committed his work to advancing the faith of Episcopalians among the Liberian people.  As a result, Crummell also advanced the acceptance of Afro-Americans within the Episcopal Church.

Crummell is an example of one who "wants to hear the word, take it to heart, and be" among "followers of Jesus' way." (Collegeville Commentary, New Testament Volume, page 913).  He accomplished this in an era when many within the Episcopal Church believed that if someone was Afro-American they could not accomplish much good, just because of their skin color.  Crummell battled racism by demonstrating himself above and beyond what those who were prejudiced against him thought.  In so doing, Crummell helped Jesus spread other new seed so that the garden of inclusion and an intolerance for oppression could begin and continue to grow.

In today's Episcopal Church we have exceptional individuals such as Bishop Gene Robinson, Bishop Mary Glasspool, Rev. Susan Russell, Rev. David Norgaard, Rev. Timothy Hodapp, Rev. Jeff Nelson, Rev. Gayle Marsh, Bishop Christopher Senyonjo, John Fortunato, Bonnie Anderson, Rev. Canon Gray Temple and the Most Rev. Katharine Jefferts Schori, who are among those who are openly LGBTQ and those who support LGBTQ people and their full inclusion in the Rites and Sacraments of the Church.  Thanks to the work of so many who have gone before these individuals, there are also now many Bishops, Priests, Deacons and lay people who support the full inclusion of LGBTQ people in the Episcopal Church.  But the seed planting had to begin somewhere.  Thank God there were those who began the work so long ago, to help us to where we are now.

As we move forward, how will generations after us, see the work we are presently doing?  How will generations to come view the work of the Church if we do not speak up about the terrible evil of the burning of the Quran's that may still take place tomorrow on the Anniversary of September 11th?  What will the Church and America look like in the next decade when they hear that Pastor Jones used the burning of the Quran as a potential hostage to get Muslims to move the Park 51 Islamic Center away from Ground Zero?  When the choice is before us to help work towards peace and justice for all people, and we make the choice to choose evil, exclusion, to scapegoat people of other religions, sexual orientations, gender expressions/identities, genders, classes, races, cultural backgrounds, challenges, are we not looking more and more like Jesus' description of: "These are the ones on the path where the word is sown: when they hear, Satan immediately comes and takes away the word that is sown in them. And these are the ones sown on rocky ground: when they hear the word, they immediately receive it with joy. But they have no root, and endure only for a while; then, when trouble or persecution arises on account of the word, immediately they fall away. And others are those sown among the thorns: these are the ones who hear the word, but the cares of the world, and the lure of wealth, and the desire for other things come in and choke the word, and it yields nothing."?

The Bible, the word of God, the Gospel are not to be used as opportunities for scapegoating, or taking others different than ourselves hostage until they yield to our wishes.  Jesus himself, did not even do that.  Instead, he presented the truth before his hearers, and left it to them to decide how to respond.  Their response was how they received and understood the words and actions of Jesus.  Jesus, however, did not condemn those who understood what he said or did, differently from anyone else.  Jesus understood that within his audience there were many who have different abilities to understand what and how something was said.  Jesus would have known that within his audience there were those who were well educated and those who were what we might call "common thinkers".   There may have been a woman in his assembly who had had an abortion, but that does not mean he loved her any less, or used her situation to suggest that a man should bomb an abortion clinic.   There may have been a eunuch (a homosexual) within his hearing who was feeling left out by his faith, but Jesus went and gave her or him the opportunity to Commune with Jesus.  Who then are we in the Church to refuse Holy Communion to LGBTQ people?  The Gospel, the Cross and the Sacraments are not to become instruments for us to make scapegoats out of anyone.

Last night a wonderful thing happened.  A Federal Judge in California ruled that Don't Ask, Don't Tell is "Unconstitutional."  And already organizations from the Family Research Council and Concerned Women for America are calling the Judge an "activist judge."  How sad!

How are we responding to the words of Jesus?  Do we receive the words of Jesus and have compassion on others that are different from ourselves, or are we using them to find excuses to scape goat?  What seed describes us in the Gospel reading?   How do we see ourselves in the work of Alexander Crummell? 

Have you ordered your copy of the Quran yet?  If not, please consider going to Gain Peace and ordering one.  Yesterday, I called and ordered my copy.  When I spoke to the receptionist, I told him that me and my partner are Episcopalians.  I further told him that we do not condone this heinous hate language being hurled at the Islamic people.  The receptionist asked me to write into my blog today that the United States Constitution protects the Islamic people the same rights to build community centers and Mosques as it grants to Christians.  While someone may have the right under "free speech" to burn the Quran to state their displeasure for what is happening, it doesn't mean that is what some one should do.  Just because you have the right to yell FIRE in a movie theater, it does not mean that you will not be escorted out by an usher, because of the terror that yelling FIRE in a movie theater will cause.  The terror that is being hurled upon people who worship in the religion of Islam by those who are threatening their peace by burning their sacred book, is not a good example of Christian charity.  It is also not a good example of how Americans exercise our freedom.

Today, we are challenged to examine our response to Jesus.  We are asked to know who we are as we respond to Jesus' invitation to love and serve Jesus in others.  We are challenged to examine what is in our own hearts and minds as we seek to prepare our world for the Reign of God.  How ever we respond, Jesus welcomes everyone.  Should we not do the same?

Grant us, O Lord, to trust in you with all our hearts; for, as you always resist the proud who confide in their own strength, so you never forsake those who make their boast of your mercy; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen. (Proper 18, Book of Common Prayer, page 233).

Almighty and everlasting God, we thank you for your servant Alexander Crummell, whom you called to preach the Gospel to those who were far off and to those who were near. Raise up in this and every land evangelists and heralds of your kingdom, that your Church may proclaim the unsearchable riches of our Savior Jesus Christ, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen. (Collect for Alexander Crummell, Holy Women, Holy Men, Celebrating the Saints, page 573).