The Book of Proverbs counsels:
Who has woe? Who has sorrow?
Who has strife? Who has complaining?
Who has wounds without cause?
Who has redness of eyes?
Those who linger late over wine,
those who keep trying mixed wines.
Do not look at wine when it is red,
when it sparkles in the cup
and goes down smoothly.
At the last it bites like a serpent,
and stings like an adder.
Your eyes will see strange things,
and your mind utter perverse things.
(From the Daily Office Lectionary – Proverbs 23:29-33 – June 1, 2012)
Sometimes I think the Lectionary editors play games with us and today is one of them. They have combined this advice with Paul’s admonition to the young new bishop Timothy: “No longer drink only water, but take a little wine for the sake of your stomach and your frequent ailments.” (1 Timothy 5:23) Don’t drink wine. Drink wine. What’s it to be? ~ Hey! It’s the Bible. For nearly every point made somewhere in Scripture, you can find a counterpoint made somewhere else. It is possible to reconcile these two into a message of moderation, but that is often not the case and, in any case, reconciling or trying to harmonize contradictory passages of Scripture is a poor hermeneutic. ~ The Bible is an historic record and represents, among many other things, the changing understandings of God’s people. There is an arc or trajectory of understanding in scripture. There is development from bashing the heads of our enemies’ infants against the rocks (Psalm 137:9) through leaving the gleanings of the vineyard for the alien, the orphan, and the widow (Deut. 24:21) to loving your neighbor as yourself (Lev. 19:18) and, finally, to “this wine is my blood poured out for many” (Mark 14:24). The development may be inconsistent, there may be backsliding, but as the Rev. Dr. Martin Luther King, Jr., reminded us, “the arc of the moral universe is long but it bends toward justice.” That moral arc is witnessed in Scripture. ~ So have that glass of wine for good health, but “do not be among winebibbers.” (Prov. 23:20)
It rained here last night – pretty spectacular electrical storm, to be honest. The dog spent the night cowering under a table. This morning when I took her out at 6 a.m. the world was freshly washed. In the trees surrounding our home, birds of all sorts were singing and there was a sweetness in the air. Sprinkles with clean water, the earth had been cleaned of its uncleannesses, if only for a moment. ~ It is only a coincidental convergence of the two lectionaries (Episcopal Daily Office two-year cycle with the Revised Common Lectionary three-year cycle), but tomorrow’s Old Testament lesson is Ezekiel’s vision of the valley of dry bones in the next chapter of his prophecy. Dry bones, dessicated, dehydrated – emblematic of spiritual emptiness. Clean water, washing, witnessing, revivifying – emblem of the Spirit herself. ~ Tomorrow we will baptize and welcome into God’s household a young lady of about 10 years of age. I find it difficult to conceive of her having “a heart of stone” but I am convinced that in her baptism God will give her a new heart and write on her heart his law of love. Her life will become like the world after the rain, freshly washed and filled with light and sweetness. This is not to say that there will not be dry patches in her life; there are in every life, even the lives of the saints. However, nurtured by the church and sustained by the Spirit, she will be able to make it through those times with more than enough spiritual “moisture”. The Psalms constantly remind us that “the river of God is full of water” (65:9) and that God changes “deserts into pools of water and dry land into water-springs” (107:35). ~ In another vision, Ezekiel saw a river of water flowing from the temple. It flooded the land, in places ankle-deep, in others knee-deep, and in still others waist-deep. The water flowed everywhere and everywhere it flowed was to be the land of God’s people, not just Israel, but all of God’s people. The dry bones of all nations will be restored in the water of God’s river; God will sprinkle clean water upon us all. We call this baptism.
These three similes – I am like a vulture in the wilderness; I am like an owl in the ruins; I am like a lonely sparrow – intrigue me. They are metaphors of solitude but worse than solitude, of loneliness, of being completely cut off. ~ The word translated as “vulture” in the NRSV is qa’ath; older translations rendered this as “pelican”. According to the lexicon the word signifies “a ceremonially unclean bird”, but the lexicon admits that the exact meaning of the ancient Hebrew is unknown. The root of the word is qow’ which means “to vomit”. From some bit trivia learned long ago, I recall that vultures defend themselves with intentional projectile vomiting. The simile depicts one so distraught , so distressed, so stricken that she keeps others away, spewing her grief onto those who would comfort her. ~ The Hebrew word translated as “owl” is kowc: owls also are ritually unclean birds. The lexicon tells us that it is “from an unused root meaning to hold together.” This simile perhaps suggests the same thing as the English phrase “barely holding it together”; amidst the waste and devastation of his life, the psalmist is barely holding on, hanging from his last thread, unable to handle one more thing even a small expression of sympathy and support without “losing it altogether.” ~ In the third simile, the psalm uses the word tsippowr, here translated as “sparrow” although more generically it simply means “bird”. This simile holds out hope where the others do not. The same word is used by prophet Ezekiel to paint a picture Jesus will later use as an encouragement to faith: “On the mountain height of Israel I will plant [a cedar], in order that it may produce boughs and bear fruit, and become a noble cedar. Under it every kind of bird will live; in the shade of its branches will nest winged creatures of every kind.” (Ezek. 17:23) Jesus will change the cedar to a mustard tree and promise that even the smallest amount of faith, faith the size of a mustard seed, can accomplish miracles. (Matt. 13:31-32; Matt. 17:20) For the lonely sparrow on the house-top there is the hope of flocking with others in tree planted by the Lord; for the lonely sparrow there is the hope provided by faith. ~ The rest of the morning psalm expresses that hope. The psalmist acknowledges gratefully that God “will look with favor on the prayer of the homeless; he will not despise their plea” and “their offspring shall stand fast in [God’s] sight.” No matter how cast out, unclean, despairing, or distraught, even the vulture and the owl, together with the sparrow, can come and make nests in the branches of the tree planted by God.
This psalm is not the only time Holy Scripture reports God’s displeasure with the sacrifice of animals. Consider these words from the first chapter of the Book of Isaiah, “What to me is the multitude of your sacrifices? says the Lord; I have had enough of burnt offerings of rams and the fat of fed beasts; I do not delight in the blood of bulls, or of lambs, or of goats. When you come to appear before me, who asked this from your hand? Trample my courts no more; bringing offerings is futile; incense is an abomination to me. New moon and sabbath and calling of convocation – I cannot endure solemn assemblies with iniquity.” (Isa. 1:11-13) Despite all of the ritual directions found in the Law and in the Histories (see, e.g., Exodus 29, Leviticus 1, Numbers 7, and 1 Kings 18), the Psalmist, the first Isaiah, and especially the Prophet Micah make it very clear that sacrificing innocent animals is not what Judaism (or religion in general) is all about. Micah writes, “‘With what shall I come before the Lord, and bow myself before God on high? Shall I come before him with burnt offerings, with calves a year old? Will the Lord be pleased with thousands of rams, with ten thousands of rivers of oil? Shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?’ He has told you, O mortal, what is good; and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God?” (Micah 6:6-8) It may be that doing justice, loving kindness, and walking with God may (and often does) require one to give up one’s possessions, one’s livelihood, even one’s life. But such “sacrifice” without the demanded ethical basis, sacrifice done only to curry favor with God, is not what God asks or wants. ~ It is from this ethical stream in ancient Judaism that Christianity flows. It is unfortunate that early Christian writers looked back to the sacrificial practices of the Temple to find an analog to crucifixion of Jesus; we might have seen the Christian religion develop differently if, like the writers of the Gospels, they had looked more to the prophets. Jesus certainly did: “‘You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.’ This is the greatest and first commandment. And a second is like it: ‘You shall love your neighbor as yourself.’ On these two commandments hang all the law and the prophets.” (Matthew 22:37-40) ~ So spare that bull! Sacrifices of animals (or their modern analogs, whatever they may be) are not the sacrifices that demonstrate love of God and love of neighbor. Rather, the core of ethical religion is as the writer of the Letter to Hebrews said: “Do not neglect to do good and to share what you have, for such sacrifices are pleasing to God.” (Heb. 13:16)
My father died in an automobile accident when I was five years old. Two things important to my religious life resulted from that. First, my mother and I stopped attending the Baptist church which she and my brother and I had gone to up to that point. Second, I started spending every summer with my paternal grandparents, Charles Edgar and Edna Earle Funston, in the town of Winfield, Kansas, and thus began attending the Methodist church during those summer vacations.
Another reading of that proclamation is “Repent, for the kingdom of heaven is at hand.” To my hearing, this alternative version is a bit more imperative; the kingdom seems a bit more imminent when it is “at hand” rather than simply has “come near.” We used to live in that part of northeastern Kansas known as “tornado alley”. If we said a tornado had “come near” that was as good as saying “It missed us! It didn’t hit us.” On the other had, if someone had said a twister was “at hand”, I would have thought it was coming right at our front door! So . . . theologically I prefer the latter reading, but must confess that personally I breathe a sigh of relief if the kingdom merely has come near. A miss, after all, is as good as a mile, and it gives me time to do this repenting and reforming that Jesus calls for. ~ So what is this “kingdom of heaven”? Let’s get one thing clear right off the bat – it is not something different from the “kingdom of God”. Some try to make a distinction (like the notes in the Scofield Reference Bible towards which I acknowledge great antipathy), but a comparison of the gospels demonstrates that they are the same thing (compare these verses: Matthew 4:17 with Mark 1:14-15; Matthew 5:3 with Luke 6:20; Matthew 13:31 with Mark 4:30-31). ~ This kingdom also is not a place far away or near by. The Greek here is basileia ; the Hebrew for the same concept in the Old Testament (e.g., Ps. 103:19) is malkuwth. While both can refer to a physical place, an actual nation state, they are better understood to refer to a condition or fact or authority of sovereignty or dominion; they might better be translated is “rule” or “reign”. This kingdom also is not a time – past or present or future. It isn’t some place or state or condition at which we arrive after death; it isn’t some place or state or condition which will arrive on earth at some future time. So what is it? ~ Well . . . in Luke’s gospel, Jesus is asked by the Pharisees about the signs of the kingdom’s arrival, to which he replies, “The kingdom of God is not coming with signs to be observed; nor will they say, ‘Look, here it is!’ or, ‘There it is!’ For behold, the kingdom of God is in your midst.” (Luke 17:20-21) The Greek here is entos which means (and in other versions is translated literally as) “within you”. Other things the Christian scriptures tell us are found within human beings are the “word of Christ” richly dwelling (Col. 3:16), spiritual gifts (1 Tim. 4:14), and sincere faith (2 Tim. 1:5). The Hebrew scriptures mention peace (e.g., Ps. 12:8), God’s commandments (Prov. 7:1), and “a new heart and a new spirit” (Ezek. 36:26). In other words, the kingdom is an internal, spiritual characteristic of human beings characterized by these things. That’s coming about as “near” as you can get! That’s even more imminent than being “at hand.” If it’s within me, within you, within us, right here in the midst of us . . . that’s a matter of some urgency! We’d best be paying attention to it. ~ It is also characterized by the things revealed in the eight “kingdom parables” of Matthew 13, but that is too much to write about in a short meditation on a sunny day. I’ll leave those to the reader’s own contemplation. ~ Just one final note . . . if the kingdom (in all its characteristics) is truly within a person (or within a community), it will be very apparent by that person’s (or community’s) outer actions, his or her (or their) conduct, his or her (or their) relationships with others and the whole of creation. Here, the words of the Letter of James apply: “Faith by itself, if it has no works, is dead. But someone will say, ‘You have faith and I have works.’ Show me your faith apart from your works, and I by my works will show you my faith.” (James 2:17-18) If the kingdom of heaven is truly within, truly come near, truly at hand in the lives of Christ’s followers, then it will be made clear in works of mercy. I think that’s the repentance and reformation Christ encourages here.
Last Sunday the Year B Revised Common Lectionary for the 5th Sunday in Lent called for a reading from the Prophet Jeremiah which included these words from God, “I will put my law within them, and I will write it on their hearts.” (Jer. 3:33) My son Patrick, who is a priest in Kansas, preached 
There’s a lot of talk of war these days, and I don’t mean about any on-going or planned military conflicts between sovereign states. Rather, harking back to at least the 1930s when FBI chief J. Edgar Hoover declared a “war on crime” and continuing in the 1960s when Pres. Lyndon Johnson declared a “war on poverty”, the war metaphor has been used again and again, officially and unofficially, until now it is ubiquitous! Pres. Nixon declared a “war on cancer” and another “war on drugs” (which Pres. Reagan later re-declared). Borrowing a phrase from philosopher William James, Pres. Carter called for the “moral equivalent of war” in dealing with the energy needs of the nation during the 1977 oil crisis. Pres. G.W. Bush declared the apparently still continuing “war on terrorism” (or “war on terror”; the exact name and nature of the enemy have never been clear). The so-called Christian Right has claimed for a few years that there’s been a “war on Christmas” being waged by the Left and now the Left is claiming that the Right is waging a “war on women” (or on women’s reproductive rights). Yesterday afternoon I happened to hear a discussion on NPR about the unfortunate killing of Trayvon Martin in Sanford, Florida; in that conversation, one of the participants asserted that “there is a war on young, black men in this country.” ~ After Congresswoman Gabby Giffords was shot in January 2011, there was a hue-and-cry for the ratcheting back of the violence and violent imagery of political rhetoric; it was and remains largely ineffectual. But I believe the underlying thought of that call was valid and worthy of continued consideration; I believe we need to give up this talk of war, this reliance on a metaphor of violence. ~ And let’s be clear, that’s what any talk of a “war on something” is! War is defined as “open armed conflict between two or more parties, nations, or states.” Wars are declared by national leaders and fought by citizens, often by citizens with no personal stake in whatever the underlying dispute between their countries’ leaders might have been, citizens who will end up either dead or wounded (emotionally if not physically), citizens who may suffer the trauma of taking another’s life. So regardless of what we or our society or our political opponents may do apropos of Christmas or drugs or women’s rights or whatever, unless it involves the actual taking up of weapons and killing people in open conflict … it’s not war! ~ Today’s reading from Exodus relates Pharoah’s orders to kill the male Hebrew children. It’s a terrible story, but nowhere does scripture suggest that Pharoah was involved in a “war on the Hebrews.” The Psalmist today complains of “those who hate me without a cause” but does not complain that they are “warring” against him. In today’s reading from Mark’s Gospel, Peter opposes Jesus’ plan to go to Jerusalem, but Jesus does not accuse him of waging a “war” on that plan. This rhetoric of “war” is overused by our political leaders and pundits; those who use it do so because they think it is the only way to get the American people “fired up” about something. That “war talk” does rally the masses, but surely it is not the only way to accomplish that. Surely the thoughtful people of our country can be energized by something other than “going to war.” In that speech (and later essay) of William James from which Pres. Carter got his phrase, the philosopher asserts: “It would be simply preposterous if the only force that could work ideals of honor and standards of efficiency into English or American natures should be the fear of being killed by the Germans or the Japanese. Great indeed is Fear; but it is not, as our military enthusiasts believe and try to make us believe, the only stimulus known for awakening the higher ranges of men’s spiritual energy.” In that same essay, James also argued, “Strenuous honor and disinterestedness abound everywhere. Priests and medical men are in a fashion educated to it, and we should all feel some degree of its imperative if we were conscious of our work as an obligatory service to the state.” ~ It’s that sense of having an “obligatory service to the state” that seems lacking in our society. It is that sense of being a “body,” such as Paul describes, in which all the parts, all the members work for the good of the whole that is missing. The church is supposed to be the model for such an understanding of community, for a society in which love and cooperation are as energizing as the politicians and pundits believe talk of fear and war to be …. but are we? When people look at the church today, do they see a body where conflict is considered counterproductive, a body which functions through the good work of all its members? Although I hope so, I sort of doubt it. Until the church fulfills that role, I’m afraid we’ll keep hearing about a “war on this” and a “war on that.”
The simple answer is that fasting is going without some or all food or drink or both for a defined period of time. An absolute fast is abstinence from all food and liquid for a period of at least one day, sometimes for several days. Other fasts may be only partially restrictive, limiting particular foods or substance. The fast may also be intermittent in nature; for example, Muslims fast during the daylight hours of the month of Ramadan which is intended to teach Muslims patience, spirituality, humility, and submissiveness to God. Fasting as a spiritual practice is common to all major religions. Mahatma Gandhi once noted:
