That Which We Have Heard & Known

Occasional thoughts of an Anglican Episcopal priest

Category: Politics (Page 15 of 23)

The Prisoner’s Groaning – From the Daily Office – March 24, 2014

March 24, 2014 / / 1 Comment

From the Psalter:

Let the sorrowful sighing of the prisoners come before you,
and by your great might spare those who are condemned to die.

(From the Daily Office Lectionary – Psalm 79:11 (BCP Version) – March 24, 2014.)

Icon of Archbishop Oscar RomeroThis verse is from the optional additional evening psalm for today. I chose to focus on it because today is the commemoration (on the Episcopal Church’s sanctoral calendar) of the martyred Roman Catholic Archbishop of San Salvador, Oscar Romero. Today is the 34th anniversary of his assassination; he was shot to death while celebrating a private funeral mass for the mother of a friend.

Romero was a relatively conservative priest before being appointed a bishop in 1970. When he was made auxiliary bishop of San Salvador, he was not welcomed by the more radical progressives among the clergy; until his appointment as archbishop seven years later, he did not distinguish himself as any sort of social activist. He was made Bishop of the Diocese of Santiago de María in 1975 and then Archbishop of San Salvador in 1977. His appointment met with approval in Salvadoran government circles, who felt he would be a “safe” bishop, but was met with surprise and dismay by some clergy. They feared that with his conservative reputation he would put the brakes on liberation theology and their commitment to the poor.

However, a month after this elevation to archbishopric, a progressive Jesuit priest and personal friend, Rutilio Grande, was assassinated. Grande had been creating self-reliance groups (“base communities”) among the poor campesinos, a program seen as a threat to the right wing military supported government. His death had a profound impact on Romero who later stated “When I looked at Rutilio lying there dead I thought ‘if they have killed him for doing what he did, then I too have to walk the same path.” For the next three years, until his assassination, Romero’s theology became increasingly radicalized as he spoke out for the poor in his country.

Later that same year, on New Year’s Eve, Romero preached a sermon of which the today’s evening psalm, with its plea that God hear the groaning of suffering prisoners, reminded me:

For the church, the many abuses of human life, liberty, and dignity are a heartfelt suffering. The church, entrusted with the earth’s glory, believes that in each person is the Creator’s image and that everyone who tramples it offends God. As holy defender of God’s rights and of his images, the church must cry out. It takes as spittle in its face, as lashes on its back, as the cross in its passion, all that human beings suffer, even though they be unbelievers. They suffer as God’s images. There is no dichotomy between man and God’s image.

Whoever tortures a human being, whoever abuses a human being, whoever outrages a human being, abuses God’s image, and the church takes as its own that cross, that martyrdom. (Homily by O. Romero, December 31, 1977)

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A request to my readers: I’m trying to build the readership of this blog and I’d very much appreciate your help in doing so. If you find something here that is of value, please share it with others. If you are on Facebook, “like” the posts on your page so others can see them. If you are following me on Twitter, please “retweet” the notices of these meditations. If you have a blog of your own, please include mine in your links (a favor I will gladly reciprocate). Many thanks!

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Father Funston is the rector of St. Paul’s Episcopal Church, Medina, Ohio.

Life Isn’t a Game – From the Daily Office – March 19, 2014

March 19, 2014 / / 0 Comments

From the First Letter to the Church in Corinth:

In fact, to have lawsuits at all with one another is already a defeat for you.

(From the Daily Office Lectionary – I Corinthians 6:7a (NRSV) – March 19, 2014.)

Judge with GavelThis may be the simplest, truest, most profound thing Paul ever wrote. No flowery language, no showing of his erudition and knowledge of the Hebrew Scriptures or of Greek philosophy, no convoluted logic, no run-on sentences. Just a simple declaration: if you are in litigation, you’ve already lost.

For nearly 20 years I was involved in a litigation law practice. First as a paralegal, then as a law office administrator, then (after going to law school myself) as an associate and later partner of one of the largest personal injury and malpractice defense firms in the state of Nevada. Somewhere along the line I learned a statistic that 95% of all such claims are settled before any complaint or petition is filed in a court of law, and of those cases were litigation is instituted only about 3% ever end up actually going through a trial, and of trials that begin at least 50% are settled before being submitted to the judge or jury for a decision. (Those statistics are at least 20 years old and, of course, 47% of all statistics are simply made up, so don’t quote me on this.)

Only a tiny fraction of personal injury or malpractice claims are litigated. I don’t know of the statistics regarding civil suits for breach of contract or other transactional litigation, but I suspect that it is the same. Nearly all disputes are settled in some faction before a lawsuit is initiated. If a complaint, information, or petition is filed, it means that other, less disruptive means of resolution have failed; it means that the relationship between the parties is almost irretrievably broken; it means that both have lost something precious.

This (I believe) is Paul’s point: litigation demonstrates the defeat of relationship. Modern psychologists have discovered that the end of a relationship, especially a romantic linkage or deep friendship, affects the human psyche in much the same way as a death. Years ago, Elizabeth Kübler-Ross identified the five stages of grieving a death: denial, anger, bargaining, depression, and acceptance. Movement through these stages is not neat and clean – different stages may take longer than others, some may be repeated, they may be experienced in a somewhat different order – but this progression is predictable. The same process occurs when a relationship ends. Litigation, which signals the irrefutable breakage of a relationship, is like death: to have lawsuits at all with one another is a defeat.

What relationship is deeper or more important than one’s brotherhood or sisterhood with another member of the church, someone to whom one is related as the parts of the body are related? To have lawsuits between church members is like the cutting off of body parts! (Jesus’ hyperbolic parable of cutting off body parts which cause one to sin has no application here.)

We live in a litigious society; lawyer advertising encourages lawsuits. Every perceived wrong, however slight, is portrayed as reason to seek redress in the courts. Where I live, I see at least five personal injury lawyers’ advertisements on television every evening, including one whose annoying slogan is “I’ll make them pay.” I suspect that a larger percentage of disagreements and grievances are litigated now than when I was in practice. I am convinced that our politics have become more fractious and hostile and that our social fabric is fraying, and that this is symptomatic of the same ill that increased litigation points to. Our society is losing, has already lost, a cohesion it cannot afford to lose.

It is one of the callings of the church to demonstrate the needlessness of this, to be a sign that reconciliation is not only possible but desirable, to witness to Paul’s simple profound truth that ” to have lawsuits at all with one another is already a defeat.” The Catechism of the Episcopal Church says as much:

Q. What is the mission of the Church?
A. The mission of the Church is to restore all people to unity with God and each other in Christ.
(BCP 1979, page 855)

I loved courtroom work! To be in a trial was great fun; it was a game and I was very good at it. Life, however, isn’t a game, and to the extent it may seem like one, to be in a trial is conclusive evidence that we have already lost it.

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A request to my readers: I’m trying to build the readership of this blog and I’d very much appreciate your help in doing so. If you find something here that is of value, please share it with others. If you are on Facebook, “like” the posts on your page so others can see them. If you are following me on Twitter, please “retweet” the notices of these meditations. If you have a blog of your own, please include mine in your links (a favor I will gladly reciprocate). Many thanks!

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Father Funston is the rector of St. Paul’s Episcopal Church, Medina, Ohio.

Why Everyone’s Irish Today – From the Daily Office – March 17, 2014

March 17, 2014 / / 0 Comments

From the Book of Genesis:

When all the land of Egypt was famished, the people cried to Pharaoh for bread. Pharaoh said to all the Egyptians, “Go to Joseph; what he says to you, do.” And since the famine had spread over all the land, Joseph opened all the storehouses, and sold to the Egyptians, for the famine was severe in the land of Egypt. Moreover, all the world came to Joseph in Egypt to buy grain, because the famine became severe throughout the world.

(From the Daily Office Lectionary – Genesis 41:55-57 (NRSV) – March 17, 2014.)

Orthodox Icon of St. PatrickIs it just coincidence that we read in Genesis of a famine on St. Patrick’s Day? This day of international Irish pride, when “everyone is Irish,” would just be the feast of another insignificant local saint but for the Irish diaspora, especially the Irish emigration to the United States in the mid-19th Century. And that would not have happened then and in such large numbers but for an Gorta Mór, the “Great Hunger,” the Irish potato famine.

The famine was the result of two things: a fungus-like organism called Phytophthora infestans, which killed off the potatoes throughout Ireland, and human indifference. It is estimated that at least a million people starved to death and two million more left the island. And it needn’t have happened. (My great-great-grandfather John Henry Funston came to America from Ireland during the Great Famine, so this is a personal story for me.)

At the time, the poor of Ireland had come to depend on the potato as a food staple. A single type, the “Irish lumper,” was grown throughout the country. It grew rapidly, produced large crops, and was loaded with nutrients. Humans could do quite nicely on a diet of potatoes and milk. But when the potato plants died off and the crop failed, there was nothing for the poor famers and their families to eat. Or so the story goes. In fact, the country was still producing and exporting more than enough grain crops and beef to feed the population; more than thirty shiploads of food grain (in addition to beef and several other food crops) where shipped daily out of Ireland bound for England during the famine years!

But the English governors would not make that food available to the lower class population. In deciding how to address the Famine, British administrators applied the popular economic theory of the day, laissez-faire capitalism (the French means “let it be”), which was based on a belief that the market would eventually solve all problems through “natural means.” It was not unlike the notions of today’s libertarians and those who insist that privatized public services will improve society. In fact, the language of “avoiding a culture of dependence” spoken by some modern critics of our social welfare “safety net” is a direct repetition of comments made by the British overseers of famine “relief” in Ireland at the time.

Those administrators made great efforts to avoid any interference with the perceived private property rights of British landlords. Throughout the entire Famine period, the British government would never provide the massive food aid Ireland needed because they believed that the business interests of English landowners and private businesses would be unfairly harmed by food price fluctuations.

What might have happened of they had considered the story of Joseph and Pharaoh, who opened their grain stores to the poor people of Egypt, and not just to them but to the Hebrews, as well?

For the most part, addressing the needs of famine ravaged Ireland was left to the church chairities and religious communities, as some now suggest relief of the poor should be done in our time and country; they were overwhelmed with the task. Some, to be quite frank, undertook it with grossly inappropriate attitudes and goals, requiring Irish Catholics to abandon their ancestral faith and “convert” to their particular Protestant dissenter sect. (Anglicans and Quakers decried the practice, but it was widespread.)

Some today suggest that our welfare and healthcare systems for the poor should be given over to churches and charities, that they are not the responsibility of the government. Plenty of economic and financial studies have shown that private and religious charities are inadequate to the task, that their resources are orders of magnitude below what would be needed. Furthermore, the story in today’s Genesis reading is one in which it is the government which comes to the aid of its people, not just its own citizens but “all the world.”

It may be just coincidence, but on this day when “everyone is Irish” I think we should stop and give thought to why that is; we need to understand that if the example of Pharaoh and Joseph in today’s Daily Office reading, the example of opening the grain stores to the hungry had been followed in 19th Century England and Ireland, we probably wouldn’t be celebrating St. Patrick as widely today.

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A request to my readers: I’m trying to build the readership of this blog and I’d very much appreciate your help in doing so. If you find something here that is of value, please share it with others. If you are on Facebook, “like” the posts on your page so others can see them. If you are following me on Twitter, please “retweet” the notices of these meditations. If you have a blog of your own, please include mine in your links (a favor I will gladly reciprocate). Many thanks!

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Father Funston is the rector of St. Paul’s Episcopal Church, Medina, Ohio.

Political Calculation – From the Daily Office – February 26, 2014

February 26, 2014 / / 0 Comments

From the Gospel of John:

You do not understand that it is better for you to have one man die for the people than to have the whole nation destroyed.

(From the Daily Office Lectionary – John 11:50 (NRSV) – February 26, 2014.)

Broken GlassThe words of Caiaphas the high priest are reported by John as a prophecy that Jesus’ death would be an atoning sacrifice, that he would “die for the nation, and not for the nation only, but to gather into one the dispersed children of God.” (vv. 51-52) But I read them this morning as nothing more than political calculation.

More years ago than I care to remember I took a college class in political history. One of the things I learned is that nearly all decisions of government include two major components: political calculation, which is always based on past experience, and profound ignorance of current conditions and future potentials. Despite prodigious amounts of fact finding and data gathering, that ignorance remains a factor. There is always “one more fact” that could have been learned. And, more often than not, a “known fact” is not appreciated because prejudice, preconception, or inexperience blinds the decision-maker to its importance.

I suspect the lawmakers in Kansas and Arizona, where legislation has recently been enacted by one or both houses of the state legislatures permitting service providers, both private and public, to refuse service to gay, lesbian, and transgendered persons on the basis of “sincerely held religious belief,” have been surprised by the responses their actions elicited. They may have expected some reaction from the political left. It’s possible they anticipated some objection from more liberal religious bodies (such as the Episcopal Church). I don’t think they had a clue that the business community, represented by Apple, Delta, American Airlines, and other corporations, would oppose their action. I don’t know what data gathering they did before enacting those proposed laws, but they either failed to get the business data or failed to understand the data they got.

I could criticize what they did — these bills are, in my opinion, deeply flawed in several respects — but my thought today is that in our personal lives we do much the same thing. We make personal decisions on the basis of past experience in an atmosphere of profound ignorance; there is always something we don’t know. St. Paul was speaking of the eschaton, the end of time, about which we can know nothing when he wrote, “We see through a glass, darkly” (1 Cor. 13:12, KJV) but the truth is that our vision is always obscured. The glass through which we look at the present or the future is always darkened; there is always something we don’t see, some fact or bit of data of which we are ignorant either through lack or through misinterpretation.

So what does one do? Fail to decide? Fail to act? No, one cannot be paralyzed by fear. The only answer is to decide, to move forward in faith, to hope for the best. I don’t fault Caiaphas for his political calculation or for his ignorance; I am no different. I can hope I make better choices, but the process by which and environment in which human decisions are made has not changed in 2,000 years. Political calculation and profound ignorance are still the norm and probably will be until we get to the other side of Paul’s darkened glass.

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Father Funston is the rector of St. Paul’s Episcopal Church, Medina, Ohio.

The Issue – From the Daily Office – February 22, 2014

February 22, 2014 / / 0 Comments

From the First Letter of John:

How does God’s love abide in anyone who has the world’s goods and sees a brother or sister in need and yet refuses help?

(From the Daily Office Lectionary – 1 John 3:17 (NRSV) – February 22, 2014.)

Feet of the PoorThis, for me, is the issue of our day. It is the religious issue. It is the economic issue. It is the political issue. It is the moral issue. I think the answer to John’s question is, “It doesn’t.”

And anyone who claims to be Christian and yet supports policies that do not help those in need is not, in fact, a Christian.

Nor is such a person a moral or ethical person.

I cannot say anything more than that.

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A request to my readers: I’m trying to build the readership of this blog and I’d very much appreciate your help in doing so. If you find something here that is of value, please share it with others. If you are on Facebook, “like” the posts on your page so others can see them. If you are following me on Twitter, please “retweet” the notices of these meditations. If you have a blog of your own, please include mine in your links (a favor I will gladly reciprocate). Many thanks!

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Father Funston is the rector of St. Paul’s Episcopal Church, Medina, Ohio.

Bravo! Bishops of Kansas – From the Daily Office – February 15, 2015

February 15, 2014 / / 0 Comments

From the Letter to the Romans:

Why do you pass judgment on your brother or sister? Or you, why do you despise your brother or sister? For we will all stand before the judgment seat of God. For it is written, “As I live, says the Lord, every knee shall bow to me, and every tongue shall give praise to God.” So then, each of us will be accountable to God. Let us therefore no longer pass judgment on one another, but resolve instead never to put a stumbling block or hindrance in the way of another.

(From the Daily Office Lectionary – Romans 14:10-13 (NRSV) – February 15, 2014.)

Kansas MapA few days ago, the Kansas state house of representatives did a horrendous thing. They passed HB 2453 granting public and private employees the right to deny services, including unemployment benefits and foster care, to same-sex couples on the basis of “religious freedom.” When I read this morning’s words from St. Paul to the Romans, I wanted to address that legislation. However, two other Episcopalians had already done so with more authority than I could muster and said precisely what I would have wanted to say. The bishops of the Episcopal Diocese of Kansas and the Episcopal Diocese of Western Kansas issued a joint statement apropos of this legislation:

Some people regularly suggest that the Church should stay out of politics, but we regret to observe that the current political agenda is encroaching upon fundamental principles that Christians, and people of all faiths, hold dear: compassion for the poor, safety for all people and equality for everyone.

House Bill 2453, which is currently before the Kansas Senate, proposes to legalize discrimination against gay and lesbian couples, attributing the excuse for such discrimination as “religious freedom.” In truth, this bill is not about religious freedom but is aimed at creating state-authorized bias and inequality.

Under this bill, government employees could refuse to offer services to their fellow citizens and taxpayers, while claiming religious motives. Business owners could refuse goods and services to people they perceive to be partnered gay or lesbians without repercussion. This proposed legislation is reminiscent of the worst laws that permitted discrimination against people on the basis of color, sex or nation of origin. The intent of this bill is an affront to the beliefs of all Kansans who support equal treatment under the law for every human being.

Kansas history is filled with examples of standing up for the expansion of rights – in our abolitionist, free state roots; as the first state in the country to elect a woman to a political office; and as a place identified with contributing to the end of school desegregation. We have a high calling to provide equality and equal opportunity to everyone.

For Episcopalians, our faith is unequivocal. Our Baptismal Covenant asks, “Will you seek and serve Christ in all persons, loving your neighbor as yourself? Will you strive for justice and peace among all people and respect the dignity of every human being?” Promising to strive for justice and peace among all people and to respect the dignity of every human being requires us to be adamantly opposed to legislation that does none of these things.

Our biblically based faith calls us to live out the command of Jesus Christ to love one another. You cannot love your fellow Kansans and deny them the rights that belong to everyone else.

We urge the rejection of this bill so that our great state might continue to stand for justice, dignity and equality.

In Christ,

The Right Reverend Dean E. Wolfe
Ninth Bishop
The Episcopal Diocese of Kansas

The Right Reverend Michael P. Milliken
Fifth Bishop
The Episcopal Diocese of Western Kansas

Well done, bishops! Bravo!

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A request to my readers: I’m trying to build the readership of this blog and I’d very much appreciate your help in doing so. If you find something here that is of value, please share it with others. If you are on Facebook, “like” the posts on your page so others can see them. If you are following me on Twitter, please “retweet” the notices of these meditations. If you have a blog of your own, please include mine in your links (a favor I will gladly reciprocate). Many thanks!

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Father Funston is the rector of St. Paul’s Episcopal Church, Medina, Ohio.

City on the Hill, Obscured – Sermon for the 5th Sunday after Epiphany, Year A – February 9, 2014

February 9, 2014 / / 0 Comments

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This sermon was preached on the Fifth Sunday after Epiphany, February 9, 2014, at St. Paul’s Episcopal Church, Medina, Ohio, where Fr. Funston is rector.

(The lessons for the day were: Isaiah 58:1-12; Psalm 112:1-10; 1 Corinthians 2:1-16; and Matthew 5:13-20. These lessons can be read at The Lectionary Page.)

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The Mythical City on the Hill by Colej_ukListen again to the words of the Prophet Isaiah:

Is not this the fast that I choose:
to loose the bonds of injustice,
to undo the thongs of the yoke,
to let the oppressed go free,
and to break every yoke?
Is it not to share your bread with the hungry,
and bring the homeless poor into your house;
when you see the naked, to cover them,
and not to hide yourself from your own kin?
Then your light shall break forth like the dawn,
and your healing shall spring up quickly;
your vindicator shall go before you,
the glory of the Lord shall be your rear guard.
Then you shall call, and the Lord will answer;
you shall cry for help, and he will say, Here I am.
If you remove the yoke from among you,
the pointing of the finger, the speaking of evil,
if you offer your food to the hungry
and satisfy the needs of the afflicted,
then your light shall rise in the darkness
and your gloom be like the noonday.

Listen again to the words of our Savior Jesus Christ:

You are the salt of the earth; but if salt has lost its taste, how can its saltiness be restored? It is no longer good for anything, but is thrown out and trampled under foot. You are the light of the world. A city built on a hill cannot be hid. No one after lighting a lamp puts it under the bushel basket, but on the lampstand, and it gives light to all in the house. In the same way, let your light shine before others, so that they may see your good works and give glory to your Father in heaven.

If you read my blog of meditations on the Daily Office readings which I post to the internet everyday and offer to this parish and to others through Facebook, you will already have read some of what I have to say this morning. This is because earlier this week the Daily Office lectionary included the story of the near-sacrifice of Isaac by his father Abraham, at the end of which, after Abraham has shown himself willing to do this humanly unthinkable thing at the command of God and thus demonstrated his faithfulness to God, the angel of the Lord addresses Abraham saying, “By your offspring shall all the nations of the earth gain blessing for themselves, because you have obeyed my voice.” It is the first mention in Scripture of the over-arching purpose of God’s People, the ministry that will be Israel’s and then will be the church’s: to be a source of blessing for all people, not just to be the recipients of blessing, but to be the source of blessing for all nations, to be (as Jesus says in this morning’s gospel) salt and light for the world.

This is and has always been the mission of God’s People; it is repeated again and again throughout the Old Testament. Isaiah prophesied to Israel that “in days to come the mountain of the Lord’s house shall be established as the highest of the mountains, and shall be raised above the hills; all the nations shall stream to it.” (Isa. 2:2) Psalm 72 includes the prayer for the king of Israel that all nations may be blessed in him (v. 17), and Psalm 87 proclaims that God will say of all people from every nation that “this one was born” in Zion (v. 6). Ben Sira refers to the promise to Abraham when he writes, “To Isaac also he gave the same assurance for the sake of his father Abraham. The blessing of all people and the covenant he made to rest on the head of Jacob.” (Ecclus. 44:22-23)

We were reminded last Sunday that this mission was inherited by Jesus when old Simeon took the infant Christ in his arms and proclaimed that he was to be “a light for revelation to the Gentiles and for glory to your people Israel.” (Lk 2:32) And now this week, as an adult rabbi, Jesus passes on that mission to his church, the new Israel (as St. Paul would later call it). Jesus instructs his disciples, those present at the Sermon on the Mount and all those to follow them through the ages, right down to you and me, to “let your light shine before others, so that they may see your good works and give glory to your Father in heaven.” (Mt 5:16) He has commissioned us to be “the salt of the earth” and “the light of the world,” and reminds us that “a city built on a hill cannot be hid.” (v. 14)

The Puritan preacher John Winthrop, who became governor of the Massachusetts Bay Colony, took up that image when he proclaimed the Puritan colonists’ covenant aboard the vessel Arbella in 1630; he admonished his band of pilgrims to set an example of righteousness for the world. He concluded a very long sermon with these words:

Now the only way . . . to provide for our posterity, is to follow the counsel of Micah, to do justly, to love mercy, to walk humbly with our God. For this end, we must be knit together, in this work, as one man. We must entertain each other in brotherly affection. We must be willing to abridge ourselves of our superfluities, for the supply of others’ necessities. We must uphold a familiar commerce together in all meekness, gentleness, patience, and liberality. We must delight in each other; make others’ conditions our own; rejoice together, mourn together, labor and suffer together, always having before our eyes our commission and community in the work, as members of the same body. So shall we keep the unity of the spirit in the bond of peace. The Lord will be our God, and delight to dwell among us, as His own people, and will command a blessing upon us in all our ways, so that we shall see much more of His wisdom, power, goodness, and truth, than formerly we have been acquainted with. We shall find that the God of Israel is among us, when ten of us shall be able to resist a thousand of our enemies; when He shall make us a praise and glory that men shall say of succeeding plantations, “may the Lord make it like that of New England.” For we must consider that we shall be as a city upon a hill. The eyes of all people are upon us. So that if we shall deal falsely with our God in this work we have undertaken, and so cause Him to withdraw His present help from us, we shall be made a story and a by-word through the world. We shall open the mouths of enemies to speak evil of the ways of God, and all professors for God’s sake. We shall shame the faces of many of God’s worthy servants, and cause their prayers to be turned into curses upon us till we be consumed out of the good land whither we are going.

And to shut this discourse with that exhortation of Moses, that faithful servant of the Lord, in his last farewell to Israel, Deut. 30. “Beloved, there is now set before us life and death, good and evil,” in that we are commanded this day to love the Lord our God, and to love one another, to walk in his ways and to keep his Commandments and his ordinance and his laws, and the articles of our Covenant with Him, that we may live and be multiplied, and that the Lord our God may bless us in the land whither we go to possess it. But if our hearts shall turn away, so that we will not obey, but shall be seduced, and worship other Gods, our pleasure and profits, and serve them; it is propounded unto us this day, we shall surely perish out of the good land whither we pass over this vast sea to possess it.

Therefore let us choose life,
that we and our seed may live,
by obeying His voice and cleaving to Him,
for He is our life and our prosperity.

Presidents John F. Kennedy and Ronald Reagan made use of the “city on the hill” metaphor in their inaugural addresses; Reagan conflated it with Jesus’ lamp on a lampstand by adding the adjective “shining” . . . America, said President Reagan, should be a “shining city on the hill.”

Now, I would be the last person to stand in a pulpit and tell you that I believe the United States of America was founded to be a “Christian nation.” I know my history far too well to offer that canard. America was not founded to be a Christian nation; it was founded to be a religiously free nation, a pluralist nation, a spiritually diverse nation. But America is a Christian majority country; it is a nation in which Christians have had influence; it is a nation in which Christians still have influence; and it is a nation in which Christians should act like Christians! It is we, the Christians — the followers of Jesus Christ — to whom Jesus gave the mission to be the “city on the hill,” to “let our light shine before others.”

Governor Winthrop, in his address to Puritan pilgrims, made reference to the Prophet Micah and made specific reference to that prophet’s proclamation: “[God] 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?” (Mic. 6:8) Isaiah’s prophecy read today puts flesh on the bones of Micah’s admonition: we do justice, love kindness, and walk with God when we feed the hungry, house the homeless, and clothe the naked.

We Episcopalians are pretty good at those material things. We run food pantries like our own Free Farmers’ Market. We run soup kitchens like the phenomenal ministry at Church of the Holy Apostles in New York City. We plant public gardens like our brothers and sisters at our own diocesan cathedral have done. We support shelters for the homeless and the abused, like our local Battered Women’s Shelter. We provide financial backing and volunteer labor to programs like Habitat for Humanity. Our own youth group and their adult supporters have traveled on mission trips to the Gulf Coast, to Appalachia, to central Pennsylvania, and to north-central Ohio to participate in housing improvement projects. We participate in Blanket Sunday programs to provide warm blankets and clothing to those in need. Our own knitting groups make shawls for the sick, and mittens, scarves, and woolen caps for merchant seamen. And we are just one of thousands of parishes around the country doing these things and many others.

We Episcopalians are pretty good, really, at the material mercies of feeding, housing, and clothing those in need.

But Isaiah didn’t stop fleshing out Micah’s call to justice, kindness, and humility with only those material ministries. He added that we have to “remove the yoke from among [us], the pointing of the finger, [and] the speaking of evil.” This is what Governor Winthrop was addressing when he said:

We must uphold a familiar commerce together in all meekness, gentleness, patience, and liberality. We must delight in each other; make others’ conditions our own; rejoice together, mourn together, labor and suffer together, always having before our eyes our commission and community in the work, as members of the same body. So shall we keep the unity of the spirit in the bond of peace.

I’m not so sure we Episcopalians . . . I’m not so sure that we mainstream American Christians of any denomination . . . have done such a good job in these areas.

Last Sunday was notable not only as the Feast of the Presentation, on which we heard that story of Simeon declaring the infant Jesus to be the light of the world, it was also Super Bowl Sunday. During the broadcast of that game, Coca-Cola offered an advertisement featuring several people of differing ethnicities singing in a variety of languages a rendition of the song America the Beautiful. It was, I thought, a lovely commercial. I enjoyed it. It reminded me of the same company’s ad from nearly 40 years ago when a crowd of folks on hillside proclaimed their desire to “teach the world to sing in perfect harmony.”

Apparently, however, there were others who saw the ad differently. Almost immediately after its showing, the internet social media was flooded with statements of outrage demanding that the Coca-Cola singers “speak American,” condemning the singing of “our national anthem” in any language other than English, and threatening a boycott of Coke. (As much as I might want to, I’m not going to address the issues that are raised by someone referring to the English language as “American” or by someone not knowing that America the Beautiful is not the national anthem of the United States.)

I must admit that I was both shocked and puzzled that people whom I believe would claim to be Christian, and who clearly claim to be Americans, would be upset with a successful American corporation advertising its product in a commercial in which people from all over the world extol the beauty of our country. The only explanation I can conceive is some sort of misunderstanding of what national unity is, and a misapprehension that uniformity of language promotes such unity. Indeed, that is the tenor of many remarks I’ve seen in the internet social media since the Super Bowl advertisement was aired. In many of those comments, the old image of America as a “melting pot” has been invoked.

Many of us may remember that image from grade school and junior high civics lessons; I remember a junior high school civics and history instructor who suggested another image. Our society is not and never has been a melting pot, he told us. A melting pot, he said, blends everything together. If our country was a melting pot, there wouldn’t be Hispanic barrios, black ghettos, Little Italies, Chinatowns, Levittowns, lace-curtain Irish neighborhoods, and all the other ethnic enclaves that have existed for decades and even centuries. We’re not a melting pot, he said. We are a tossed salad, a lively, tasty, vibrant, salty (to use Jesus’ metaphor) tossed salad. It is our diversity that makes us exciting and makes us strong, unity in diversity, not uniformity, which is what the critics of the Coca-Cola ad seem to want.

Ethnic diversity, however, is the biblical model. All the nations of the world receive a blessing through Abraham and his descendants, but they do not become Israel; they do not become Jews. Even as the nations stream to the mountain of God as Isaiah prophesied, even as God enrolls them as Psalm 87 describes declaring their birth in Zion, they remain Rahab, Babylon, Philistia, Tyre, Ethiopia, and all the other nations of the world. As immigrants come to be part of America, even as they may become naturalized citizens, they retain their histories and identities as Moroccan, Thai, Xosa, French, Maori, and all the rest, with cultural heritages to be honored, languages to be spoken and sung, and diversity to be celebrated. The shining city on the hill shines with diversity, the diversity shown in the Coke commercial!

I hope you saw the ad. I hope you enjoyed as much as I did. I hope you didn’t send any of those tweets and other messages condemning it and calling for people to “speak American.” I hope you didn’t receive any of those messages from acquaintances, but I have to tell you that I did. And I have to confess to you that it wasn’t until a few days later that I was able to reply to them. I have to confess to you that in failing to immediately respond and to gently rebuke, I failed to “remove the yoke from among [us], the pointing of the finger, [and] the speaking of evil.” I failed to “uphold a familiar commerce in meekness, gentleness, patience, and liberality.” I failed to “keep the unity of the spirit in the bond of peace.” And in that failure I allowed the bushel of hatred and malice to cover the light set upon the lampstand; I allowed the darkness of injustice and oppression to obscure the city on the hill.

And . . . I’m sorry to say . . . I don’t think I’m untypical as an Episcopalian, even as a mainstream American Christian. We are very good at the material ministries of food, housing, and clothing. Not so good at the spiritual ministries of unity and peace. We need to get better — I need to get better — at expressing the Christian faith in public. When someone tells a joke that is racist or sexist or homophobic, when someone makes a statement that demeans another, when someone speaks in any way that promotes injustice or oppression, we need — I need — to not be silent, but to respond immediately with “all meekness, gentleness, patience, and liberality.” Otherwise all of our material works of mercy, all the feeding, all the housing, all the clothing, will be obscured; the city on the hill will be hidden; our light will not shine for all to see; and none will glorify our Father in heaven.

Let us pray:

Grant, O God, that your holy and life-giving Spirit may so move every human heart and especially the hearts of Christian people throughout our country — especially our own hearts — that any barriers which divide us may crumble, suspicions disappear, and hatreds cease; that we recognize that diversity is not division and that unity does not require uniformity. Help us to confront injustice and oppression without hatred or bitterness, to struggle for justice and truth with gentleness and patience, and to work with everyone with forbearance and respect, that our city on the hill may not be obscured and that our light may shine before others so that they glorify you, our Father in heaven, through your Son, our Savior Jesus Christ. Amen.

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A request to my readers: I’m trying to build the readership of this blog and I’d very much appreciate your help in doing so. If you find something here that is of value, please share it with others. If you are on Facebook, “like” the posts on your page so others can see them. If you are following me on Twitter, please “retweet” the notices of these meditations. If you have a blog of your own, please include mine in your links (a favor I will gladly reciprocate). Many thanks!

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Father Funston is the rector of St. Paul’s Episcopal Church, Medina, Ohio.

Geographic Assumptions – From the Daily Office – January 16, 2014

January 16, 2014 / / 0 Comments

From John’s Gospel:

Nathanael said to [Philip], “Can anything good come out of Nazareth?” Philip said to him, “Come and see.”

(From the Daily Office Lectionary – John 1:46 (NRSV) – January 16, 2014.)

Map of StereotypesWe make many assumptions based on geography. Think of the all the comedians who make a living in North America by joking about stereotypes of Canadians — the television program South Park has made a running gag of Canadian stereotypes for years! Just try saying, as I truthfully can, “I was born in Las Vegas.” You’ll be very surprised by the reactions and the seriously ridiculous comments (I no longer am).

Although my wife is not a Las Vegan (she’s from a town in northeastern Nevada), we met and were married there. When I say that to someone in her presence — “We were married in Las Vegas” — she always adds “in a large church wedding.” She knows full well that the immediate assumption raised by my statement is that our marriage took place at the Little Chapel in the Parking Lot Behind Caesar’s Palace or some similar establishment.

Nathanael is voicing geographic assumptions in his question to Philip. In word, he is stereotyping.

Nazareth in Galilee, north of Jerusalem, was a nothing town, a poor, back water village of maybe 500 people ignored by nearly everyone, not only the Roman Empire but even by its nearby neighbors. Its residents were the First Century Jewish equivalent of hillbillies. It was not the sort of place from which one expected anything great, or anything at all . . . even an inhabitant of a similar neighboring town (like Bethsaida) could turn his nose up at it!

There are plenty of such places in the world today; there are many, many modern-day Nazareths. Every empire has its left-behind, forgotten, impoverished villages, its places from which no one expects any good thing to come. The spirit of Nazareth lives on in the slums and abandoned neighborhoods of Detroit, of Rio de Janeiro, of Calcutta, of hundreds of cities and towns around the globe.

“Can anything good come from [fill in the blank . . . I’m sure you know a place]?”

Philip’s answer to Nathanael is “Come and see.” God has two answers. The obvious answer: Yes! The less obvious answer is an admonition to stop stereotyping. If we can learn to take off the blinders of our geographic (and other) assumptions, if we can give up the habit of stereotyping, we will see greater things.

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A request to my readers: I’m trying to build the readership of this blog and I’d very much appreciate your help in doing so. If you find something here that is of value, please share it with others. If you are on Facebook, “like” the posts on your page so others can see them. If you are following me on Twitter, please “retweet” the notices of these meditations. If you have a blog of your own, please include mine in your links (a favor I will gladly reciprocate). Many thanks!

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Father Funston is the rector of St. Paul’s Episcopal Church, Medina, Ohio.

Holy Innocence – From the Daily Office – December 28, 2013

December 28, 2013 / / 0 Comments

From the Prophet Isaiah:

Sing, O barren one who did not bear;
burst into song and shout,
you who have not been in labor!

(From the Daily Office Lectionary – Isaiah 54:1a (NRSV) – December 28, 2013.)

Holy Innocents IconOne knows exactly why this lesson was chosen for this day and it’s in this verse and it’s immeasurably depressing!

Today is the Feast of the Holy Innocents, my least favorite of all the commemorations on the church’s sanctoral calender, the day when we pay homage to all the little boys of Bethlehem whose lives were cruelly ended by Herod and his army. There are ways to pay tribute to martyrs and martyrdom; there are ways to honor the loss of life of those killed for their faith. None of them are appropriate to this day, I think. There is nothing noble about this story. These children did not die for a faith or commitment; they were too young to make such a stand. They died simply because of the brutal nature of human government, because men (and women) who have power do not want to give it up and will lash out when their possession of it is threatened.

Worst of all would be the sort of reaction to the slaughter that this verse would seem to encourage! (And I hasten to say that I realize the prophet was not doing so, that the rest of chapter 54 makes that clear. However, I have my doubts about the lectionary editors . . . .)

I cannot sing worth a damn! I was never gifted with the ear or voice for reproducing music. Suppose someone should somehow deprive a great singer of his or her voice — say Andrea Bocelli or Kiri Te Kanawa — should I exult because of their loss? I cannot dance, not a step. Suppose all the members of the Alvin Ailey company should lose their coordination and be unable to take another step — should I exult because of their loss?

Should the barren have exulted that they could not suffer the loss of those with children when those children were slaughtered? Should they? Or should they rather have joined in the weeping for the loss was not a personal one to each parent or pair of parents, it was the loss of the community . . . of the nation. It was not simply the loss of innocents; it was the loss of innocence. Again. Yet, again.

It had happened before and it would happen again. Innocence is constantly lost, sometimes found but never regained, never retained. Nazi doctors experiment on Jewish children; Alawite armies gas Sunni children; the American congress cuts funding for food assistance to women and children. In the end, the result is the same — the sin is merely a matter of degree — innocents are lost and innocence is lost, and simply because I am not affected is there reason for me to exult? Should I not rather mourn?

Perhaps we should rename this day on the sanctoral calendar. Not Holy Innocents, but Holy Innocence — the children are only the most visible casualties.

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A request to my readers: I’m trying to build the readership of this blog and I’d very much appreciate your help in doing so. If you find something here that is of value, please share it with others. If you are on Facebook, “like” the posts on your page so others can see them. If you are following me on Twitter, please “retweet” the notices of these meditations. If you have a blog of your own, please include mine in your links (a favor I will gladly reciprocate). Many thanks!

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Father Funston is the rector of St. Paul’s Episcopal Church, Medina, Ohio.

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