New start

I'm thinking about my New Year's resolutions. But I can't decide whether or not to give up my french-fry-covered hot dogs. What do you think?

Start the day...

Start the day with this prayer from Thomas Merton:


All the good that you will do will come not from you but from the fact that you have allowed yourself, in the obedience of faith, to be used by God's love. Think of this more and gradually you will be free from the need to prove yourself, and you can be open to the power that will work through you without your knowing it.

Fruitcakes

i didn't see any fruitcakes this year
but perhaps you did
if so, what do you do with them?
here are some hints:
Use your holiday fruitcake to make handy crafts

Christmas Bush

Admiring the Christmas trees displayed in his neighbor's windows, a child asks his father, "Daddy, can we have a Hanukkah Tree?"

"What? No, of course not." says his father.

"Why not?" asks the child again.

Bewildered, his father replies, "Because the last time we had dealings with a lighted bush we spent 40 years in the wilderness."

kinder, gentler

I think Obama is initiating an era of kinder, gentler politics. He has invited Rick Warren to have the invocation at the Inauguration even though Obama and Warren do not agree on some controversial issues. The new President is reaching out to people with different points of view. Perhaps it is Christ who is motivating him to do that.

We need to be kind to those who are different. Tolerance doesn't mean that 'anything goes.' It means the ability to treat each other with respect. That's what we need. We don't need hostile portrayal of others like this quote I read today:

The two symbols of the Republican Party: an elephant, and a big fat white guy who is threatened by change.
- Seth MacFarlane

This is not necessary.

Pews

The custodian of a church quit, and the pastor of the church asked the organist if she would be able also to clean the church sanctuary.

The organist thought before replying,” Do you mean that I now have to mind my keys and pews?”

Shoes

Did you see the video of the reporter throwing his shoes at President Bush? They explained that in the Middle Eastern culture throwing shoes or hitting someone with a shoe is a way of expressing displeasure. Remember the gospel passage where Jesus tells his disciples to go to the villages and preach and heal...and if the villagers wouldn't accept them, to shake the dust off of their sandals? Same thing. Shaking their shoes would express their displeasure at the villagers' unwelcome attitude.

I'm sorry Americans are learning about this custom. We may have to post ushers around the pulpit to catch the shoes. However, shoes are better than eggs or tomatoes.

I'm a soul-winner, not a sole-winner.

However, shoes are important. Paul writes: "As shoes for your feet, put on whatever will make you ready to proclaim the gospel of peace." (Eph. 6.15, NRSV)

One thing I don't understand: Why in the world do women wear those high heel shoes?

Opposition

Back to Matthew 11.12...
I've found some help. Eugene Boring, writing in the New Interpreter's Bible Commentary (Abingdon, 1995, Vol. VIII), says that this is "one of the most difficult and most disputed texts in Matthew." Davis and Allison in the CECC list seven varieties of modern interpretation of this passage. One issue is whether the Greek term biazetai is in the middle voice as the NIV renders it) or the passive voice (as the NRSV renders it).

NIV: 'the kingdom of heaven suffers violence'
NRSV: 'the kingdom of heaven has suffered violence'

The related question is whether the next similar term (biastai) later in the sentence refers to 'forceful' believers in the positive sense, or to 'violent' opponents to the kingdom. Professor Boring writes: "It is, perhaps, best to regard this as another expression of the Matthean conviction that the non-violent eschatological kingdom represented by the advent of Jesus the meek king has met violent opposition from representatives of the opposing kingdom. The advent of God's kingdom as represented by John and Jesus provokes violent opposition."

So, the NRSV translation may give the better interpretation of the passage.

Jesus stirs up trouble. He doesn't cause trouble. He doesn't come with violence. But the gospel is a threat to the powerful, and they respond to Jesus' meekness with violence to secure their stuff.

To follow Jesus is to be walking into dangerous areas.

The forceful Kingdom

I've begun using a new guide for prayer. It's called Sacred Space -- a guide to daily prayer written by some Jesuits in Ireland. For each week there is a meditation and structure for prayer. Then each day has a Scripture reading.

Recently the reading was from Matthew 11. I read it slowly and meditatively. But one verse stumped me. Verse 12: "And from the days of John the Baptist until now the kingdom of heaven suffers violence, and the violent take it by force." (NKJV)

The kingdom of heaven suffers violence (?)
The violent take it by force (?)

Some translations say that the kingdom of heaven is advancing forcefully and powerfully. Some say that there is an attempt to cause God's kingdom to come through violence (such as the Zealots of Jesus' time). Some commentators say this refers to the Jewish opposition to the gospel. Others say it means that the Kingdom itself is breaking into the world with great power. Others say that the 'kingdom' is Jesus Christ himself, and he suffers violence in the crucifixion.

The second phrase may simply mean that people are trying really hard to get into the kingdom. According to St. John Chrysostom (an early Church Father), the violent who take the kingdom by force are those who have such earnest desire for Christ that they let nothing stand between themselves and faith in him.

Does this make sense? Just a few verses later Jesus tells us to learn from him -- because he is gentle and humble in heart. What kind of "violence" is this that is related to the Kingdom of heaven?

Prayer: Lord, sometimes I don't understand the Scriptures. I study; I read what others say; I ponder; I pray for understanding; I meditate on it. Lord, keep me focused on the parts of Scripture that are clear. You love us even though we are sinful. You accept us. You expect us to center our lives on you and your will. You demand that we take care of each other and build bridges between people and nations. You tell us to feed the hungry and be fair. You show us the radical grace and mercy of God. Perhaps that's all I need to know.

meeting

I go to lots of meetings. Just this week I was at a joint meeting of the Merger Groups of Memorial and Westminster; the Finance Committee; the Nominating Committee; and our Merger Group meeting by itself. I usually attend 7 or the 9 Session Committees; plus sometimes the Board of Deacons meeting and Trustees Meeting. Things can get accomplished in meetings; or we can spin our wheels and waste time.

I just read The Great Crash 1929 by John Kenneth Galbraith. I once took a crash course in economics, so I should understand crashes, but I don't. There were many pages in Galbraith's book that I didn't understand. But I appreciated the account of President Hoover's action in November of 1929. He called some meetings.

Galbraith writes: "This is the rite of the meeting which is called not to do business but to do no business." He goes on to say that meetings are called for various reasons. They are held to seek companionship; or to create the impression that business is being done. Or they are justified by the "exchange-of-ideas." Salesmen (sic) and sales executives meet for "spiritual" reasons: the warmth of comradeship, the interplay of personality, the stimulation of alcohol, and the inspiration of oratory. The no-business meetings of the great business executives depend for their illusion of importance on something quite different: a solemn sense of assembled power. Galbraith says, "The no-business meeting was an almost perfect instrument for the situation in which President hoover found himself in the autumn of 1929."

The more authoritarian a church structure is, the fewer meetings that are necessary. Presbyterians meet a lot because we are a representative democracy. We have to have lots of meetings. We don't trust anyone enough to allow them to make decisions by themselves.

I wonder what would happen if we had a three month moratorium on meetings of the church (besides worship). My fear would be that people would get so used to not attending meetings that they wouldn't start back again.

One of the most significant meetings in church history took place in Jerusalem. It's described in Acts 15.

Perhaps we should try to do something fun in every meeting.

naive nativity

[our cats -- Oliver & Tillich]

There is a picturesque description of sin in Psalm 7. Verse 14 says, "Those who are pregnant with evil conceive trouble and give birth to disillusionment" (TNIV).

The context implies that the 'evil' is violence (v. 9). So--don't mess around with violence or violent people. If you do, you'll get into trouble, and be the proud parent of a bouncing baby boy named Disillusionment.

The illusion of control by violence is one Jesus didn't buy into. Jesus told us to bless our enemies rather than whack them. Jesus could have resorted to violence, but he didn't. Some of his disciples carried knives.

Now, national security is another matter. Jesus never ran for office. He couldn't get elected. The President has to believe in bombs and missiles. Nations don't play by the same rules as individuals. Violence is part of a responsible national security policy. Violence is necessary. On the international level non-violence is the illusion.

There is no such thing as a Christian nation. If there was, it wouldn't last long.

Two deaths

On December 10, 1968 two men died: the German theologian, Karl Barth, and the Catholic monk, Thomas Merton. Both of these men have affected my life. I studied the theology of Barth in college and seminary. He was a leader of the Confessing Church in Germany during Hitler's rise to power. He was the author of The Declaration of Barmen, which is in the Presbyterian Book of Confessions. Barth began a revolution in Western theology when he wrote his commentary on Romans back in 1919. As a leading 'Neo-orthodox' theologian, he brought the Protestant Church back to a focus on a Christological approach to Christian thought. Barth's emphasis on the Word of God as the only definitive source of divine revelation was sorely needed in Nazi Germany. He and Emil Brunner went at it in regard to 'natural theology.' Brunner wrote that natural theology has its place. But Barth responded "Nein." In later decades, and within a different context, Barth's theology became viewed as too narrow. But Barth continues to pack a punch with many students of Scripture. Karl Barth has been a good dialogue partner throughout my ministerial career--challenging me to understand the role of Christ's words and life in our understanding of God's truth and grace.
Thomas Merton has also been a helpful dialogue partner. Reading his journals gave me a personal glimpse into the spiritual journey of a prayerful and thoughtful person. As a Trappist monk, Merton lived in silence and practiced contemplation within the monastery just south of Bardstown, Kentucky. But as a writer he communicated with the outside world and influenced scads of people. His writings gave me an appreciation of the Catholic sacramental view of the world. His disclosure of his own internal wrestlings with doctrine and theological concepts helped me look at my own wrestling match with God.

Barth and Merton occupied two very different theological worlds. Yet both taught me to rely on nothing but the grace of God.

Rest in peace.

Mouw

Richard Mouw, president of Fuller Seminary, always presents a balanced point of view about Biblical subjects. He is a Presbyterian, and Fuller is a centrist evangelical seminary. This blog about the Catholic Church shows his balance.

A Bee or Not a Bee

Two bees ran into each other. The first bee asked the other how things were going.

"Really bad," said the second bee. "The weather has been really wet and damp and there aren't any flowers or pollen, so I can't make any honey."

"No problem," said the first bee. "Just fly down five blocks and turn left. Keep going until you see all the cars. There's a Bar Mitzvah going on and there are all kinds of fresh flowers and fruit."

"Thanks for the tip," said the second bee, and he flew away.

A few hours later, the two bees ran into each other again. The first bee asked, "How'd it go?""Great!" said the second bee. "It was everything you said it would be."

"Uh, what's that thing on your head?" asked the first bee.

"That's my yarmulke," said the second bee. "I didn't want them to think I was a wasp."

rehearsal

It was unusual. Rehearsing a rehearsal. A colleague of mine had asked me to
help her out. She had committed herself to perform a wedding, then found out that she would be out of town the night before--the night of the rehearsal. So, she asked me to do the rehearsal for her. I agreed.

Today I went over to the church and she ran me through the service the way she does it, with the variations decided on by the wedding party. This was the first time I had ever rehearsed a rehearsal. Luckily we both use the Book of Common Worship for the wedding service.

Most people do not realize how many little details have to be worked out for a wedding service. The fee a minister gets for a wedding isn't just for the service itself (which usually ends up taking most of a Saturday afternoon). The fee includes many telephone calls or emails, the preparation of the service itself, paper work for the government, counseling of the couple, a Friday evening for the rehearsal, coordination with others--organist, custodian, sound person, etc. It ends up being many hours juggling many details.

Paul calls the union of marriage "a profound mystery" (Eph. 5.32) The anonymous author of the letter to the Hebrews says, "Marriage should be honored by all, and the marriage bed kept pure." (Heb. 13.4) John, in the book of Revelation, describes the Second Coming of Christ by saying, "For the wedding of the Lamb has come, and his bride has made herself ready." (19.7) Every time we celebrate the Lord's Supper we are rehearsing the Wedding Banquet of the Lamb.

concert

A former parishioner (in fact, an Elder) gave Pat and me tickets to a concert last week. He was one of the singers. It was held in a UCC church in downtown Dayton. I had never been there before. The sanctuary reminded me of the church I grew up in. My home church had 900 people in Sunday School; and about 1200 in worship (two services). And like this church it had a large balcony, and the whole sanctuary was rounded. For the concert this old church was almost full. People of all ages gathered on a cold winter night to hear voices sing both sacred and secular Christmas music.

One song was particularly poignant. It was about a person wanting to attend Christmas Eve services, but was afraid that he wouldn't be accepted. Finally he found a church that welcomed him.

This was the first time I had ever heard the Dayton Gay Men's Chorus. They were very good.

(I kept waiting for them to sing the Christmas Carol that says: "Now we don our gay apparrel...Fa la la, la la la, la la la." But they never did.)

letter

Dear folks,

I feel miserable cause I have to keep writing for money. I feel ashamed and unhappy. I have to ask for another hundred, but every cell in my body rebels. I beg on bended knee that you forgive me.

Your son, Marvin

P.S. I felt so terrible I ran after the mailman who picked this up at the box at the corner. I wanted to take this letter and burn it. I prayed to God that I could get it back, but I was too late.

A few days later, he received a letter from his father:

Dear Son,

Good news! Your prayers were answered. Your letter never came!


This joke was reprinted from "Laugh Yourself Healthy" by Charles and Frances Hunter, with

The dead horse

[photo made in Xenia]


Someone said that in the course of life a small number of people will like you, a small number will dislike you, and the vast majority won't care one way or the other.

Anne Morrow Lindbergh once said, that our health and our regard for ourselves will be compromised "if day after day you do the opposite of what you desire, you say the opposite of what you believe, you allow yourself to be pushed and pulled where you do not want to go. The most exhausting thing in my life is being insincere."

Here's a bit of wisdom: "When your horse dies, get off!"

Garrison Keillor said on A Prairie Home Companion, "Give up your good Christian life and follow Christ."

Alan Watts wrote: "Rigid people feel some basic disgust with wiggles. They want to get things straight. But who can straighten our water?"

Gregg Levoy, writing about how we need to face our problems and fears head on, says, "You've got to be willing to boogie with the boogeyman."

(All of the above quotes are from Callings: Finding and Following an Authentic Life by Gregg Levoy)


Lord, give us the courage to boogey.... Make us less rigid... Help us to follow you--really follow you... Give us the courage to be sincere and authentic, not just playing a role... Let us give up living to be liked... Get us off the dead horse. Amen.

Race

I've had time to go back to Obama's speech on Race.
It's a courageous and wise speech.
Use it as an Advent meditation:

Obama Race Speech: Read The Full Text

Awake

The first Sunday reading for Advent is about Christ's second coming and tells us to 'watch' and 'stay awake.'

My problem has been getting to sleep, waking up. But the Advent call is to Wake Up!

What does that mean to you and me in our daily lives? How do we stay spiritually awake? I suppose it means that we have to keep our eyes open and pay attention. Did you see the Spirit at work today? Or were you asleep? Did you hear the voice of God today? Or were you asleep? Did you notice the angels today? Or were you asleep? Did Jesus have to to 'shake you' today to get you awake?

Perhaps Advent is a season to let God shake us.

Psalm Six

In Psalm 6 David is in bad shape.
"My soul is in deep anguish," he says to God.
"Turn, Lord, deliver me."
He goes on:
"I am worn out from my groaning. All night long I flood my bed with weeping..."

David reminds God that if he dies he will not be any good to God.
He says, "Among the dead no one proclaims your name. 
Who praises you from the grave?"

At this point in Jewish history there was no hope regarding life after death.
There was the concept of Sheol--a kind of murky place where the shades of the dead wandered around. 
Not really a hopeful picture.
There was no heaven or hell; those concepts
weren't yet developed.
The Book of Job does offer some slight hints of redemption after death.

The only explicit reference to resurrection is in Daniel (one of the last books of the Old Testament to be written). 
In the last chapter of Daniel it says, "Multitudes who sleep in the dust of the earth will awake; some to everlasting life, others to shame and everlasting contempt."

Scholars talk about 'progressive revelation' in the Bible. 
That is, as history goes forward, new understandings come to light. Later generations have knowledge from God that earlier generations did not have. 
The plan of God unfolds little by little.

After the Bible is completed, the plan continues to unfold. 
There are some things that are becoming clear to us that were not clear to Paul, for example.
Paul never condemned the institution of slavery. 
But now, we do.
Paul seemed to be moving in the direction of full equality for women; but now parts of the Church of Jesus have come to understand the truth of equal rights for women. 
(And parts of the Church have yet to understand this.)

Other controversial issues can be seen in the same light. 
What once was a traditionally held belief is now left behind because of a clearer understanding the church is receiving.

If we were stuck back in Psalm six, we wouldn't have the hope that we now have in Christ.
David certainly had faith in God, yet his understanding was narrow. But thanks be to God that God broadens our minds and hearts. 
Here, I think, is where being 'progressive' is being in touch with the very movement of Scripture.

waffles

Today, after getting poked for a blood test, receiving a tetanus/whooping cough injection, and a prostate exam, I headed to a restaurant to get some cholesterol and fat. For some reason I had a hankering to go to the Waffle House. Now that there is no smoking in restaurants, the Waffle House is much more pleasant. I'm always amazed at the people who eat at Waffle Houses. It was pretty cold this morning, but a 70-ish man came in with a T-shirt and shorts on. I don't get it. Other people had on heavy coats. The waitresses seemed to know many of these people. They would greet them by their first names. I don't like it when a waitress calls me 'honey.' But she did. Anyway, I had a good waffle with bacon; and some coffee. She tried to fill up my coffee cup three or four times; but I wouldn't let her. One cup is enough. In the Waffle House people come in with toboggans on, and leave them on while they eat. I enjoyed my waffle. But I wish I hadn't looked over the counter where they were cooking.




[photo: my granddaughter, enjoying food]

Forgive

I heard Dr. Edward Hallowell speak at the Chautauqua Institute several years ago. His book Dare to Forgive offers helpful advice on the art of forgiveness. For example, he suggests that we respond to annoying or irritating people as if they are mosquitoes. Mosquitoes are annoying, but they are no big deal. Put on some insect repellent and go on with life.

The big insight I got from this book is how forgiveness involves grief. Think about it--when we forgive someone we lose something. We lose the opportunity to get revenge. We have to give that up. And any time we lose something significant, there is grief. Forgiveness, therefore, involves grief. To put it another way: when we forgive, we are letting go of the hope that the past will be different.

Dr. Hallowell reminds us that the great commandment from Leviticus to 'love your neighbor as yourself' is an anti-revenge commandment. The whole verse reads: "You shall not take vengeance or bear a grudge against any of your people, but you shall love your neighbor as yourself." Forgiveness leaves vengeance to God. God is the judge; we are not.

By forgiving others (and ourselves) we build bridges between people and bring people together. That's what the world needs. And that is what Jesus teaches us to do.

[photo taken by me at Chautauqua]

Your Buttons

I recently read a book by a Buddhist nun, Thubten Chodron. I disagree with Buddhist metaphyical teachings, such as reincarnation, nirvana, and the non-existence of God. But I have found Buddhist teachings on how to be a compassionate person very helpful for someone who wants to follow the Biblical command: "Love your neighbor as yourself."

This book, Working with Anger, gives helpful guidance for those who want to recognize the destructive nature of anger--and want to decrease its destructive power.

Here are some principles:

>>>In order to keep people from 'pushing your buttons,' do internal research...learn what your inner sensitivities are and why they are there...learn to reduce your emotional attachments to certain beliefs about how people should act... and allow the buttons to shrink in size. Some people can become so spiritually skillful that their buttons disappear; they can no longer be offended by what other people say.

>>>Close the 'internal courtroom'... Inside of us is a prosecutor, judge, and jury. The more they work, the more anxious we are. Shut down the courtroom! Fire the judge, the jury, and the prosecutor. Give up your need to prove yourself right. If you don't need to prove anything, anger doesn't raise its head.

>>>Deal with false criticism calmly. Millions of people are falsely criticized everyday. It happens. It doesn't matter. Let it go.

>>>View your enemy/critic as your teacher. Our enemies give us the opportunity to practice patience, kindness, and calmness.

>>>Repay hostility with kindness. Easier said than done. But doing so is a form of taking power into your own hands and using it for good.

All of the above are actually Biblical principles. They sound very Jesus-ish. With the help of the Holy Spirit we can put these Buddhist principles into action and become more Christ-like.

Prayer: Lord Jesus, thank you for Buddhist guidelines for becoming a more compassionate person. As we follow you and allow you to live through us, keep us from being self-centered and self-righteous. You said: blessed are the merciful, for they shall receive mercy. May we be blessed. Amen.

Bowing

[photo taken at Gethsemani Monastery]

David says in Psalm 5, "In reverence I bow down toward your holy temple."

During the Protestant Reformation, bowing, kneeling, making the sign of the cross, anointing with oil -- these gestures were taken out of the worship service. It's now time to bring them back.

Using our bodies for worship and prayer adds to
the meaning of reverence and adoration. We Protestants have become afraid to pray with our bodies. We never kneel in church anymore. We never bow. We read the Psalms in worship where they say, "Let us bow down to t he Lord," but we don't bow down.

We need to embody prayer. The gestures of making the sign of the cross, anointing with oil, sprinkling water, kneeling, bowing, lifting up hands, etc, are Biblical gestures.

At the end of my prayers in the morning, I bow to God. It's a sign of reverence.

It wouldn't hurt if we bowed to each other out of reverence for the Christ who is in each of us.

angry

St. Paul, in Ephesians 4, gives this classic advice on anger:

"In your anger, do not sin. do not let the sun go down while you are still angry."

Paul is quoting Psalm 4.4. However, your Bible will probably not render Ps 4.4 that way. That's because Paul was using a different version of the Old Testament; namely, the Septuagint--a Greek translation of the Hebrew Bible. The Septuagint does talk about 'anger.'
But check virtually all modern English translations of Ps 4.4 and you will get something like: "Tremble and do not sin; when you are on your beds, search your hearts and be silent" (TNIV). David is telling his enemies to tremble because of their disobedience to God and stop telling their lies.
Paul, using the Septuagint, applies Ps 4.4 to anger. He doesn't say it is sinful to be angry (though other parts of Scripture condemn self-righteous anger); but he advises that it is best to deal with our anger quickly rather than let it fester. We are tempted to sweep our angry feelings under the rug and not rock the boat. But angry feelings unexpressed (or better, unreported) do not go away; they become poison. Don't let that happen, says Paul. Deal with it now. Report your feelings. Tell someone. Talk it out.

At the end of Psalm 4, David says, "In peace I will lie down and sleep, for you alone, Lord, make me dwell in safety." We sleep better if we are honest with each other, and unpack our feelings during the day.

A Diverse Jesus

Interesting article in the Christian Century (Nov. 4, 2008) about a new research group that was formed in 2003 under the sponsorship of the Center of Theological Inquiry in Princeton, NJ. It's called the Identity of Jesus Project. They have just published a book, Seeking the Identity of Jesus. Another group, the Jesus Seminar, has been around for years. The Seminar is very liberal. This new group is more modest in its findings. Here are some of its conclusions:

1. Jesus of Nazareth was a Jew.

2. The identity of Jesus is reliably attested and known in the scriptures of the Old and New Testaments.

3. The entirety of the canonical witness is indispensable to a faithful rendering of the figure of Jesus.

4. In order to understand the identity of Jesus rightly, the church must constantly engage in the practice of deep, sustained reading of the texts.

5. To come to grips with the identity of Jesus, we must know him as he is presented to us through the medium of narrative.

6. The trajectory begun within the NT of interpreting Jesus' identity in and for the church has continued through Christian history.

7. The identity of Jesus is something that must be learned through long-term discipline.

On that last point St. Paul says: "I want to know Christ and the power of his resurrection and the sharing of his sufferings by becoming like him in his death." (Phil. 3.10)

From the article: "Some Christians may fear that an emphasis on the wealth and diversity of traditional descriptions of Jesus compromises the gospel. Yet given the diversity of biblical witnesses to Jesus, orthodoxy actually demands that we speak about Jesus in more than one way."

I often think about the fact that if Biblical theology were simple, or meant to be simple, we would have only one Gospel (e.g., Matthew or Mark). But we have four Gospels. There is a diversity of point of view and presentation. 


To over-simplify the Biblical message is to be unfaithful to the Bible itself.

shield

Psalm 3.3: "But you, Lord, are a shield around me." (TNIV)

God as our 'shield' is mentioned a number of times in the Psalms.
Way back in Genesis God promised to be a shield for Abraham (Gen. 15.1).

Shields are usually in front of the protectee (as in the picture).
But David says that God is a shield 'around me.'
Imagine that. A shield that goes all around you.

When I go walking in our neighborhood I see some yards
with those invisible fences that keep dogs in the yard.
I always hope they are working so that some big dog doesn't
shoot out of the yard and bite me on the leg.
Perhaps we can imagine an invisible shield all around us as we
go about our day.
God's invisible protection wards off attitudes and words
and thoughts from other people.
Sticks and stones can break my bones, but....
Invisible protection.

Thanks, Lord.

God laughs

In Psalm two the nations are plotting against God. We might say, "The plot sickens." But how does God respond to this international conspiracy? He laughs. (see Ps. 2. 4)
I believe there is only one other place in Scripture where God-in-heaven laughs, and that is in Ps. 37.13. God laughs.

Many of us have been reared to intellectually conceive of God as an old man with a frown on his face. Now, when God laughs in the Psalms, he is laughing as an expression of judgment. The laughter is a scoffing, mocking laughter. So, it's not exactly a giggling God that we see. Nevertheless, to 'see' God's 'mouth' stretch into a smile is an important vision.

With the coming of Jesus into the world, the laugh of God becomes a smile of mercy. Perhaps we could say that Jesus is God's Smile.

We know God has a sense of humor. All we have to do is look around... Look at the funny looking animals he evolved. Look in the mirror.

I think comedians have a natural ministry to all of us. God blesses us through comedy. (Of course some comedians are so coarse that the funniness gets lost.) I remember reading a sermon by Reinhold Niebuhr that connects humor and faith. Laughter is a form of ecstasy--a 'going-out-of-one's-self.' To get outside of ourselves is a movement in the direction of faith and love.

Some of the very serious religious leaders of Jesus' day thought he had too much fun. Anyone having that much fun must be doing something wrong, they thought.

For me, learning to laugh at myself is an important part of my spirituality. Lately I've had much to laugh at when I look back at my anxiety about things--my worries and my fears and my anger.

I wonder why the words grinning and grace and gratitude all start the same way.

Leave

It's hard to let go. We hang onto traditions, to the known ways, to safe methods, to
easy solutions, to predictable outcomes.

But Christ calls us to surrender. "Into Thy hands..." is the Christian mantra.

Hanging onto our earthly securities is the habit of our lower nature.


In the natural cycle there must be death in order for new life to come. In our life of faith, the same is true.

As a leader I've had to let go of my attempts to change other people and their attitudes. I knew better; but my lower nature got the best of me. I'm learning to let go--to surrender to reality, which is to cooperate with the Holy One.

Sometimes our expectations have to die in order for God's will to be done. "I will not let go! I will not let go!" we cry. But we're wasting our breath. The wind of God will eventually blow us loose from our fears and illusions.

Baptized people have been grafted into Christ. It is that vital connection that gives life.

I'm still learning to let go.


[photo by me.]

No light without shadows

The changing leaves remind us of the transforming power of God. Someone has said that a 'saint' is someone who lets the light of God shine through their life.

I just finished reading Robert Johnson's memoir, Balancing Heaven and Earth. Johnson has been a major Jungian writer for several decades. Jungian psychology certainly goes outside the bounds of orthodox Christian theology. Nevertheless, Carl Jung's discoveries about our Inner Journey has its helpful aspects. Jung's way of framing the human experience appears to me to be authentic when he writes about Individuation, the Collective Unconscious, Archetyptes, introversion/extroversion, dream symbolism, etc. Robert Johnson's memoir nudged me to be more aware of psychological balance, God's providential guidance, and our need to wait on God.

Wholeness (and health) contains both light and darkness, brightness and shadow. Accepting of life as it is-- embracing ourselves as we are, warts and all--is the road to wholeness. Don't misunderstand--I'm not saying that we don't need to improve ourselves; there is always room for improvement. (In fact, someone has said that the largest room in the world is the 'room for improvement.') But to try and get rid of the shadow side of ourselves is to also snuff out the light.  


[photo taken by me at Carillon Park]

Straw men

Today (Oct 31) is the Eve of All Hallows (All Saints). On this day in 1517 a young priest, Father Luther, tacked a long piece of paper onto the church door in Wittenburg. On that paper he had written 95 statements for debate. He disagreed with some of the practices of the Church headquartered in Rome. The authorities took notice. Debates did take place. Luther was urged to take back his statements, but he refused. He was excommunicated from the Church of Rome. Many people sided with Father Luther and began to follow his understanding of the Bible. These people became known as "Lutherans." Other people were following preachers named Farrell and Beza and Zwingli and Calvin. They became the "Reformed" Church (later also known as Presbyterians). Others followed the so-called Anabaptists. During this period Henry VIII broke with Rome, and the Anglican Church was born (today's Episcopalians in the U.S.).

When I was in the 6th grade my teacher, knowing that I was very involved in my church, gave me a book about Martin Luther to read. I was such a staunch 11-year-old Baptist that I refused to read anything about Luther. Seven years later in college I took a course on The History of Christianity, and my eyes were opened to the great diversity of the Church through the centuries. I came to love Martin Luther and his courageous preaching.

Over the years God has led me down an ever-broadening theological path. I have learned to appreciate the strengths of many diverse Christian and non-Christian traditions. Lutherans have their theological strengths; so do Episcopalians and Baptists and Catholics and Pentecostals and Methodists and Presbyterians; and other religions have wisdom to teach us--Hindus, Buddhists, Muslims, Jews...

Christ has become more real to me during my spiritual journey. He has also become bigger. Martin Luther helped the Church move away from the 'angry God' who is 'out to get us' to the merciful Abba we come to know through Jesus. (I'm not talking about an Old Testament God vs. a New Testament God; there is only one God.) Luther was able to recover the genius of the gospel that sees into the gracious heart of God.

Jesus is the Way to the Father. Not a doctrine about Jesus; not a theory about the inspiration of Scripture; but Jesus himself. He is bigger than our doctrines. He is more inclusive than our dogmas. He is more merciful than our theories of atonement. Jesus saves. There is no one else to save. But I believe that he saves those who don't fit our puny schemes of soteriological requirements. It's funny how some Christians don't want Jesus to save everyone unless they believe like them. I believe Jesus is more merciful than our theology is.

Martin Luther found freedom in Christ alone, by grace alone, through faith alone. Thanks be to God.


[photo by me]

planted

"They are like a tree planted by streams of water..." (Ps. 1.3, TNIV)

(Prayer based on Psalm 1:)
O Lord, I want to be happy. I do not wish to pal around with cynics or those who are up to no good. Plant me solidly in the moving stream of your truth. Make my life flourish with goodness and gentleness. Give my life substantially so that I am not blown away by theological fads or empty promises of success. Watch over me. Please do not let my ministry wither away. O God, let me drink deep from your spring of grace.

[prayer and photo by me]

observe it

Today I took a Sabbath.
I did nothing.


[photo by me at Cox Arboretum]

Equality

I was reading a passage from Paul where he is encouraging the Christians in Corinth to 'step up to the plate' in their giving of an offering for the poor in Jerusalem. Paul spent a lot of his time traveling around collecting money for the church.

He says to the Corinthians: "not that others should have relief while you are burdened, but that as a matter of equality your surplus at the present time should supply their needs [the churches of Macedonia], so that their surplus may also supply your needs, that there may be equality. " (2 Cor. 8.13-14, NAB).

The NRSV uses different terminology: "I do not mean that there should be relief for others and pressure on you, but it is a question of a fair balance between your present abundance and their need, so that their abundance may be for your need, in order that there may be a fair balance."

The Greek word for 'equality' (isotes) is the one used in Philippians two where Paul says that Jesus gave up equality with God when he came to earth. It's also the word used in Acts 11.17 where Peter says that God has given the non-Jews the "same gift" [equal gift] that God gave to the Jewish Christians. So, soteriologically speaking, the races are equal. We could say the 'gift' is eternal life. Which is correct. But the next verse (Acts 11.18) designates the 'gift' as the gift of repentance. "God has granted repentance unto life" even to non-Jews. We in the Reformed theological tradition have always believed that 'repentance' -- the ability to turn to God and be saved -- is a 'gift,' not a human accomplishment. It is a 'grant.'

Back to where I began: this week is Pledge Sunday in our church. Paul advises "balance, fairness, equality" when it comes to giving to the church. (2 Corinthians, chapter 8). This equality has to do with one's ability to give -- with one's present circumstances. Some are more able to give than others -- or able to give more than others. Paul urges them to "give according to what you have" (2 Cor. 8.11). He goes on to say, "It doesn't mater how much you have. What matters is how much you are willing to give from what you have." (v. 12) We all have a 'will.' The questions is: Will we be willing to use our will for God's cause?

My salary is going up, and I'm planning to increase my pledge to our congregation.

Perhaps our prayer ought to be not so much, 'Lord, give me more'; but, 'Lord, give my more willingness to give.'


[photo taken by me: Xenia Courthouse]

pierced themselves

I'm feeling better. Some time off and a chance to gain a better perspective clears the mind. I think I had become 'enmeshed' in the congregation (to use a Family Therapy term). I had been giving up self-differentiation. Setting my expectations too high: trying to change people--when the only person I can change is myself.

Why are some of us so hard on ourselves? I keep going back to what I believe to be true--namely, that first-born and those who are 'only children' are driven to accomplish and achieve in such a way that 'being successful' at what you do can become an unhealthy drive. And part of normal depression is making mountains out of mole hills. And of course there is all that stuff about synapses that don't connect correctly; that's what some of the medicine does--bridges the gap of the brain synapses so that they 'fire' effectively. Medicine for depression is like medicine for diabetes in this sense--that it supplies something to the body that is missing in the correct amount.

**

Another subject:
A recent study by the Baylor University's Institute for Studies of Religion found out that 55% of Americans say "I was protected from harm by a guardian angel." I wonder if all those angels ever run into each other. They must be all over the place. And I wonder why some people's guardian angels don't protect them from harm. Do some guardian angels go to sleep on the job? Can you ask for a replacement if your angel isn't working out so good?

**

The Evangelical church historian Mark Noll writes that in the year 1776 only 17% of Americans were religiously observant. By 1850 the percentage had risen to 34%. From 1980--2000 Americans practicing religion stayed around 62%. I guess this means we Americans keep getting more and more religious. Or maybe we're just going through the motions. Statistics are correct only 73% of the time.

**

I led a wedding rehearsal last Friday night. Directing a wedding rehearsal is an art. There are so many mother-in-laws who want to run the show. (Never seen a father-in-law who wanted to.) The bride is always nervous. The groom is trying to be manly with all his groomsmen. Several bridesmaids have already been in weddings and they have their ideas of how things should go. Everyone is hungry--wanting to get to the rehearsal dinner. The first thing I do at a rehearsal is gather everyone at the front of the sanctuary and have a prayer. Almost always at the rehearsal--when we practice saying the vows--the bride and groom get the giggles. The next day--at the real thing--one or both usually shed tears. I see the tears up close. I watch to see if anyone is about to faint. I smile a lot--trying to reassure everyone that everything is under control.
The wedding last Saturday was nice. Decorations not overdone. No country music during the ceremony. I pronounced them.

**

I had Sunday morning off. But I sent 6 hours at the church for two meetings in the afternoon and evening. I slept in on Sunday morning. Ah--to sleep during church! Now I know why they do it.

**

This Sunday is Pledge Sunday. Don't tell anyone--they may not come.
We are so touchy about money. People don't want anyone else to know how much they give to the church. If we all had a large faith we would all put our tax returns out on a table for all our brothers and sisters in Christ to see. But somehow we tie our personal 'worth' to money. Even more than sex--money is a hush-hush topic. Paul writes that "the love of money is the root of all evil." (1 Timothy 6.10) I think the TNIV renders it more accurately in terms of Paul's intent: "For the love of money is a root of all kinds of evil."
For most of us it's all about security, isn't it? We want to be 'secure.' Having money is part of the equation of security in this world. There are necessities. Bills to be paid. Mortgages. Health costs. Nursing homes. Vacations. Cruises. Cottages. Things. Stuff. Material goods. College. Children. Grandchildren. Jewelry. Books. Cars. Entertainment centers. Big houses. Lawn care. Insurance. Hairdos. Shoes. Oh yeah--Church. God.

**

"Some people, eager for money, have wandered from the faith and pierced themselves with many griefs." (1 Timothy 6.11)

"For we brought nothing into the world, and we can take nothing out of it." (1 Tim. 6.7)

"Each of you should give what you have decided in your heart to give, not reluctantly or under compulsion, for God loves a hilarious giver." (literal translation)


[photo taken at Cox Arboretum]

Moth

I'm hanging in there...sucking all the nectar I can out of vacation days. I went downtown yesterday and voted. Yep, all over with. No long lines for me.

Trimmed ivy and raked leaves today. (The Fall of Leaves is not as serious as the Fall of Man.)

I've been reading essays on the Biblical and theological framework of Melville's great novel, Moby Dick. And I've re-read large sections of Augustine's Confessions--both in Maria Boulding's translation (1998) and the newer one by Garry Wills (2006).

We have friends coming over tonight. Tomorrow I start back to work: Jack's surgery in the morning -- wedding rehearsal in the evening... Esther's surgery Saturday morning...Wedding Saturday afternoon... Vacation Sunday morning, but a meeting at the church in the afternoon; then a supper/stewardship meeting in the evening. Monday morning is Personnel staff reviews. Tuesday is Committee on Ministry meeting and Session meeting.

[I took the photo at Cox Arboretum]

The Bride

Life gets out of focus sometimes. Occasionally we have to stop and ask ourselves, "What's the hurry?"

I've spent several hours scraping, cleaning, priming and painting our garage doors the last couple of days. They are bright white again. I always have a satisfying feeling when I can make something clean. Maybe it is just a feeling of personal accomplishment; or maybe there is a deeper sense of participation with the Son who washes the world.

To back off from responsibilities for awhile and regain a perspective on life is a cleansing experience. To listen to the birds and pay attention to the plants...to touch the earth... As the poet Mary Oliver says, one can live life as "a bride married to amazement." But if we lose the wonder of life by thinking we are indispensable, our perceptions of ourselves and others become cloudy and we never get to the wedding.

[photo made at Cox Arboretum]

Two Turtles

In order not to fall off the log,
we need dia-log. We're all on this log together.
Being able to talk about our feelings with a trusted and understanding friend is part of taking care of ourselves.


[I took this photo at Cox Arboretum]

turtle

I took this photo of a turtle at Cox Arboretum today. The little guy has his neck stuck out--and he's keeping his balance on a log.

I've gotten out of balance lately. I've been dealing with some depression for several weeks, maybe longer. Depression not only affects the mind, it affects the body. It is a disease that drains a person of vitality. No wonder I've been so fatigued.

Like that little turtle, I've been sticking my neck out a lot lately. I've been giving myself to the church nonstop. I have un-sabbathed myself. So, now I'm going to go back into a shell for a few days. I'm taking some of my remaining vacation days this Monday through Thursday; and hopefully will get a Sunday off. I need to get my balance back.

I regret that this past week I 'blew my stack' at a committee meeting. More frustration had been building up in me than I realized. And it all came out like an erupting volcano. I had been trying for a long time to be a 'nice' pastor by not saying what I was feeling, and finally I vented it all. I'm sure my manner of speaking (or shouting) and some of the content of my ranting was upsetting to some people. Actually, most of what I said was true; but venting always brings with it some distortion of the truth. It wasn't a pretty sight. But it's good every once in a while for a congregation to see the pastor's humanness.

I'm going to take care of myself. I'm going to stop working every night--either in meetings at the church--or taking stuff home to work on. I'm going to forget the church and its challenges/problems at least one or two days a week. With my doctor and my counselor I'm going to work on managing this disease. I think balance is the key.

Care-givers have to care for themselves. Ministers have to be ministered to. God is so good to accept us as we are. In the light of such grace we are able to change and be changed--to be vulnerable to each other--and open to the Spirit's healing, sanctifying power.

Bible

An article in USA Today tells about the NIV being hand-written by all kinds of people. This idea fascinates me. Could a congregation accomplish such a thing over a period of time? (Or maybe just one Gospel?) What would it be like to have a hand-written Bible--verses written by everyone in the congregation? Or what about a family hand-writing a gospel--each member writing a sentence of paragraph at a time?

(See the article: http://www.usatoday.com/news/religion/2008-09-29-bible-tour_N.htm)

Number 110

The best known psalms are probably Psalm 23, 46, 51, 100, 139...
But the Psalm that is quoted most often in the New Testament is Psalm 110.
Around 27 times this psalm is quoted or directly alluded to.
Jesus quotes it during an argument with the religious leaders in Matthew 22.44 (and Mk 12 and Lk 20); Peter quotes it on the Day of Pentecost (Acts 2.34-35); Paul quotes it: 1 Cor. 15.25; Eph 1.20; Col. 3.1; Stephen alludes to it in Acts 7.56; Peter in his letter: 1 Pet. 3.22; the letter to the Hebrews: chapters 5,7,8, & 10.
Psalm 110 is a prophesy of Jesus as Lord, Messiah, King, High Priest and Judge.
The central message of the Book of Psalms is "God is King."
The psalms anticipate the Davidic King who will establish an everlasting kingdom.
The New Testament message is that Jesus is that King.


[photo by me]

women in robes

The magazine cover of Gospel Today shows female pastors/ministers. This particular magazine comes from the Charismatic branch of the Church. Pentecostals and Charismatic churches have never had a problem with women having a call to preach. On the Day of Pentecost (Acts 2), Peter said that the Spirit was being poured out on both men and women. But Southern Baptists don't understand it that way. They forbid women from the pastoral role. So, when this magazine cover showed up in Southern Baptist book stores, they hid them behind the counter. (Oh, the pornography of females in clergy robes!) There are a handful of female pastors in Southern Baptist congregations (a handful out of 14,000 congregations). Since Southern Baptists have no central authority (humanly speaking), each congregation can do whatever it wants to. This is called the autonomy of the local church. Supposedly they have no creed; they don't believe in creeds. However, they have a doctrinal statement called The Baptist Faith and Message. It functions like a creed. It says that the pastoral role is only for males. They can point to particular passages of Scripture, like 1 Tim. 2. But other churches can point to passages like Acts 2, 1 Cor. 11, Gal. 3, Lk 24, etc. In my humble opinion, I believe that Southern Baptists and other churches that don't allow women in the inner circle of decision-making or in the pastoral/sacramental role are actually coming out of a male-domination ideology rather than a Biblical theology. There is plenty of positive talk about female leadership in the New Testament For a thorough investigation of the meaning of 1 Tim. 2.11-15, I recommend the book I Suffer Not a Woman by Richard Clark Kroeger and Catherine Clark Kroeger ((Baker Books, 1992). I also recommend Beyond the Curse: Women Called to Ministry by Aida Besancon Spencer (Hendrickson, 1985); and Why Not Women? by Loren Cunningham and David Joel Hamilton (YWAM Publishing, 2000). The first evangelist was Mary Magdalene, sent by an angel to tell the men about Jesus' resurrection.

10 C's or 10 P's?

Are the Ten Commandments actually 'commandments'? It doesn't say they are commandments in the Bible. It says in Exod. 20 that God spoke 'words' (not commandments... However, the official Catholic Bible for U.S. liturgies, The New American Bible, slips in the word "commandments" in Ex. 20.1, even though it's not there). These ten statements are called the "Decalogue" ('ten-words') by scholars.

Let me suggest a thought-experiment. These Ten Words were given to the Israelites--they had already been 'redeemed'--set free from oppression. The Ten Words were not given, therefore, in order to be redeemed, but in order to live a redeemed life-style.

So, what if we read them this way: The Lord is saying to his people: You belong to me; you are my possession; you are a special people. Therefore, I promise you that as you live like people belonging to me you will not have other gods before you.... I promise you that as you live like you belong to me you will not make graven images.... I promise you that as you live like you belong to me you shall not manipulate my Name.... I promise you will stop work and remember who you are... you shall honor old people... you shall not murder or steal or break covenant relationships or lie in court or want what your neighbor has.... I promise you that this will be your style of living because you belong to me.

This thought-experiment helps me recover the context of those Ten Words. They are the Words of God to his covenant people, describing how they are to manifest that covenant relationship in their lives. These are not threatening words, they are promising words.

It's just a thought.

Ears

Little Johnny came home from Sunday School and his mother asked him what he had learned. He said the teacher had read a story about Jesus helping beggars. But I don't understand, he said, why they only asked for nuts. What nuts? his mother said. Little Johnny said, Well, they were crying out, 'Almonds for the poor, almonds for the poor.'

Sometimes we don't hear Scripture correctly. Obviously people of faith and intelligence hear the Scriptures in different ways. Intelligent and faithful Christians read the same Scriptures and come away with different understandings. It's a fact of life.

I suppose it has to do with our individual biases, our individual life experiences, and the influence of those who have taught us.

I was a teenage fundamentalist. I grew up in a fundamentalist Southern Baptist Church. Whatever fundamentalists believe today--that's what I used to believe. I didn't know any better. No one told me there was any other way to 'hear' the Bible. But today I have a more open view of the Christian Tradition.

In my first year of college I was exposed to views of Scripture, faith, God, etc., that I had never heard before. Some of it was shocking to me. The college was a liberal arts school run by the Baptists, but it had a faculty which was not held captive by narrow viewpoints.

As I look back on that experience, I see that I could have rejected those new ideas and stayed in my safe cocoon of fundamentalism. Why didn't I? What made me be open to new ideas and not only hear them but accept them? I think the crucial factor was my teacher. My major professor in religion was a man who was trustworthy. He not only taught us about the concern of Jesus for the poor, he lived it out in his life. He was a person of integrity, gentleness, humility, and conviction. Because I trusted him, my mind and heart were opened up to alternative ways of hearing the Scriptures. Once I began to embrace a new perspective on the Bible, I began to feel the transforming power of God in my life and saw that my former categories of concern were too restricted.

Christians will always disagree about some controversial subjects, just as Christians will always be found in both of our political parties.

I find that the Bible speaks to my mind, my heart, and my soul. It affects the way I try to live my life. I don't claim to understand it all, or possess the 'truth' as if it is something I can put in my pocket. But I do feel strongly about some things that I believe Jesus cares about.

Christians not only need to listen to the Bible, but also to each other. Who knows--maybe almonds is what the beggars needed.

"Everyone should be quick to listen,
slow to speak,
and slow to become angry." (James 1.19)

Forest...Forrest

Here's a bit of useless Biblical trivia... According the Jewish rabbinical tradition, the middle letter of the Book of Psalms (in the Hebrew Bible) is always written a little above the line. In an English Bible it is found in Psalm 80.13, the English word "forest" (boar from the forest). The middle letter of that Hebrew word is raised above the line to show it is the middle letter of the Book of Psalms. I'm normally good at finding a sermon in anything, but I can't find one there. Maybe I can't see the forest for the trees.

**

I like to look at the classified sections of religious journals such as Christian Century, Christianity Today, and The Presbyterian Outlook. And I've noticed that most ads from churches looking for pastors are looking for energy. Here are recent examples:
"seeks a dynamic pastor..."
"the ideal candidate will bring energy and vision..."
"seeking a dynamic growth-oriented minister..."
"seeking an energetic senior minister..."
"candidates are expected to have a vibrant commitment..."
I've yet to see an ad that says anything like: "seeking a prayerful pastor" or "seeking a gentle, meek pastor..." or "seeking a contemplative minister" or "looking for a tired-but-effective pastor" or "the candidate must seek solitude like Jesus did..."

**

I read that the Unitarian minister Forrest Church is dying. He has written a book entitled Love and Death: My Journey Through the VAlley of the Shadow. One year when I went to Chautauqua he was the chaplain/preacher for the week. I had read a couple of his books before then and appreciated his wisdom. A reviewer selected this quote from Church's new book:  "Do what you can, want what you have, and be who you are."

##

Fides

I was reading an Encyclical of Pope John Paul II recently, entitled Fides et Ratio (Faith and Reason). It was published in 1998. It has some wonderful formulations about the relationship of faith and reason--and the meaning of divine revelation. For example: "Revelation disrupts our usual thinking. Every human philosophy is challenged by Jesus' death on the cross. To reduce the Father's saving plan to human logic is doomed to fail." And this: "Reason without faith risks losing sight of its final aim. Faith without reason risks ending up in myth and superstition." And this: "The sacred text rejects all forms of relativism, materialism, and pantheism." And this: "To believe in a universally valid truth does not mean intolerance; it is the essential condition for a sincere dialogue." And here is a wonderful statement about the mystery of God: "Revelation remains charged with mystery! Jesus revealed the face of the Father, but our vision of God remains impaired by the limits of our understanding. Faith is the obedience we must render God's self-revelation. Entrusting oneself in this way to God is a moment of fundamental decision."

Catholic theology has a wonderful way of holding together Faith and Reason. God calls us to belief, but not  to absurdity. God calls us to think, but not to refuse Mystery.

The circles of prayer

There are lots of different ways to pray. My way of praying each morning is like concentric circles. I start at the center and move outward. I pray in this order: for my wife... mother... daughter/son-in-law & granddaughter... extended family (sometimes mentioning one or two people by name)... my friends... my Clergy Support Group... my pastoral colleagues in the presbytery... my congregation (naming names of special needs and staff)... the church worldwide... our leaders... world situations... peace in the world... myself.

It doesn't seem so much like going down a list, as it does moving out from my heart. When others pray for me, I feel encircled with love.

You can look at a cross and see the loving arms of God reaching out to hug you. A hug is a circle of love. Our prayers are hugs from God. When we pray for others, we wrap God's arms around them.

"Never stop praying, especially for others. Always pray
by the power of the Spirit. Stay alert and keep praying
for God's people." (Eph 6.18, CEV)

Human Rights

Professor Harvey Cox, writing in the Harvard Divinity Bulletin (Autumn 2008) writes about 'human rights.' At the end of his article he raises this question:

Can you really have a just society which is not in some way positioned within the transcendental framework that guarantees human dignity and human rights? do we really need to rely so heavily on pragmatic or utilitarian thinking, or does there need to be some other kind of basis to human rights?

In other words, is there such a thing as human dignity if there isn't a God?

Earlier in his article Cox points out that in our American experience we say that the equality and the rights of human beings are "self-evident" truths. Our documents also say that the source of these rights is our "Creator." Therefore, in the American understanding of human rights, there is a transcendent source of our responsibility for one another. Both the Old Testament and the New Testament affirm this transcendent character of Love. The basic statement is, "God is love."

If there is no God, there is no such thing as 'human rights.' But in a secular society our terminology may differ about this transcendent source. As Christians we name this source "the God and Father of our Lord Jesus Christ." Or more correctly, we believe the Source has named himself. In the Public Square, Christians may offer their terminology or accept someone else's for the benefit of discussion. But we cannot deny the Holy Mystery that undergirds any discussion of human dignity, equality and worth.

Now, this raises another question for me. I remember reading John Locke's treatise On Tolerance from the 18^th century. His treatise highly influenced our Founding Fathers. Locke said that there shouldn't be a 'religious test' for public officials. A person's religion shouldn't keep them from being elected to office. But, he also said that an atheist should NOT be eligible for public office—for this very reason; namely, that society depends on a belief in Divinity.

So I raise the question to myself: Should professed atheists be eligible for public office in the United States? There seems to be a reason to say No. How can one stand up for human rights if he/she doesn't have any belief that gives human rights a true foundation?

This sounds logical. But it also sounds wrong to me. What do you think?

wedding

This morning's Scripture reading was really interesting to me. (I'm using the daily readings from The Liturgy of Hours.) It is from Ezekiel 16. God is talking to Israel… "You were thrown out on the ground as something loathsome, the day you were born… I passed by and saw you…You grew old enough for love…I entered into a covenant with you, you became mine [the Lord married Israel – this is the central idea in the Bible]…I bathed you with water…anointed you with oil…I clothed you with an embroidered gown…I gave you sandals, bracelets, a necklace, a ring in your nose, pendants in your ears [body piercing is an old custom]…You were exceedingly beautiful….but you were captivated by your own beauty…you became a prostitute…I will bring down judgment on you…Yet [oh, the wonderful 'yets' in the Bible], I will remember the covenant I made with you…I will re-establish my covenant with you…I will pardon you, says the Lord God."


I have paraphrased this long passage. It's a wonderful reminder of what God intends for us all—to be bound to him in a covenant relationship—to be "married" to him; to belong to him.



In Jesus, that covenant with Israel is universalized and made new. Baptism is the marriage ring. The Lord's Supper is a renewal of the vows. To be in union with the Holy One—that's what it's all about.