Category: Spirituality (Page 52 of 116)

Playing to an Empty Theater – From the Daily Office – May 28, 2014

May 29, 2014 / eric / 0 Comments

From the Letter to the Hebrews:

God did not subject the coming world, about which we are speaking, to angels. But someone has testified somewhere,
“What are human beings that you are mindful of them,
or mortals, that you care for them?
You have made them for a little while lower than the angels;
you have crowned them with glory and honor,
subjecting all things under their feet.”

(From the Daily Office Lectionary – Hebrews 2:5-8a – May 29, 2014 – Ascension Day)

Empty Theater I cannot read these verses of Hebrews (nor the verses of Psalm 8 which the author quotes) without thinking of Hamlet:

What a piece of work is a man! How noble in reason! how infinite in faculty! in form, in moving, how express and admirable! in action how like an angel! in apprehension how like a god! the beauty of the world! the paragon of animals! And yet, to me, what is this quintessence of dust? man delights not me; no, nor woman neither . . . . (Hamlet, Prince of Denmark, Act II. Scene II)

Hamlet may not have delighted in humankind, but the story of Jesus and the witness of Scripture (Old and New) assure us that God does. With all our flaws and foibles, God loves the human race. (There are days when I wonder what that says about God, but the Feast of the Ascension is not one of them.) On this feast, we are assured that God loves us so much that God “crowns us with glory and honor.” We read not only this assurance in the Letter to the Hebrews, but also in the vision recorded in the Book of Daniel:

As I watched in the night visions,
I saw one like a human being
coming with the clouds of heaven.
And he came to the Ancient One
and was presented before him.
To him was given dominion
and glory and kingship,
that all peoples, nations, and languages
should serve him.
His dominion is an everlasting dominion
that shall not pass away,
and his kingship is one
that shall never be destroyed.
(Dan 7:13-14)

As I read today’s lessons I am saddened that this Feast is so ignored by the Church. It passes by and our members never even think about it, if they even know of it. In the Sunday rota it is noted only as the day after which the Seventh Sunday of Easter comes: that’s how next Sunday’s collect is titled in The Book of Common Prayer, “Seventh Sunday of Easter: The Sunday after Ascension Day.” Kind of sad, because the Ascension really is the last event, the last scene of the last act of the great drama which is “the Christ event.” Fortunately, this year (Year A of the Revised Common Lectionary) we will hear the story of the Ascension from the Book of Acts on Sunday morning; this is not the case in the other two years of the rotation.

If the Incarnation (meaning the whole of Jesus’ earthly being) were viewed as a stage play, the drama of salvation would be seen in this way: Act One — In the Nativity, God becomes a human being offering great promise to humankind. Act Two — In the life of Jesus, God fully enters human existence in all its aspects making clearer the meaning of the promise. Act Three — In the death and resurrection of Jesus, God defeats death and opens the way of eternal life to all human beings setting the scene for fulfillment of the promise. Act Four — In the Ascension, a human being becomes God bringing the promise of the Nativity revealed Act One to fruition. (Pentecost and all that follows it are the epilogue, just as the story of Israel and the words and works of the Prophets are the prologue.)

The Ascension is the denouement of the entire story but, unfortunately, most of the audience, thinking the play concluded, left after Act Three; some may even have left in the middle of that act. The climax of the drama plays out to a largely empty theater.

One of the Episcopal Church’s collects for today says: “We believe your only-begotten Son our Lord Jesus Christ to have ascended into heaven, so we may also in heart and mind there ascend.” (BCP 1979, page 226) I think this prayer gets it slightly wrong. Our ascension with Jesus, I believe, is not a future thing that we “may” later attain. Rather, in Jesus’ Ascension we all have already ascended. God has already seated us in the heavenly places in Christ Jesus; our ascension is not so much an experience to be attained, but a reality to be experienced. As St. Athanasius famously put it, “God became man that man might become God.” In the Ascension of Jesus, this theosis (deification) has already happened.

What a piece of work is humankind! Crowned with glory and honor. Given dominion and glory and kingship that shall not pass away. It’s sad that on the feast day that acknowledges this the theater is largely empty; the climax of the drama of redemption passes by largely unnoticed.

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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.

Let the Psalms Do It – From the Daily Office – May 28, 2014

May 28, 2014 / eric / 0 Comments

From the Book of Psalms:

Go away from me, you evildoers,
that I may keep the commandments of my God.
— Psalm 119:115 (NRSV)

O that my people would listen to me,
that Israel would walk in my ways!
— Psalm 81:13 (NRSV)

Give justice to the weak and the orphan;
maintain the right of the lowly and the destitute.
Rescue the weak and the needy;
deliver them from the hand of the wicked.
— Psalm 82:3-4 (NRSV)

(From the Daily Office Lectionary – Morning & Evening Psalms – May 28, 2014)

Empty Arched Space Two years ago I wrote a meditation on First Timothy on this blog about our need to pray for our political leadership, especially those with whom we disagree; yesterday, I repeated that same reflection. Really, our need is to pray for everyone, including those we really don’t want to pray for: “Love your enemies and pray for those who persecute you.” (Mt 5:44) I believe that, I really do.

Since the first publication of that reflection in May, 2012, there have been nine mass shootings in this country, including the Sandy Hook tragedy in Newtown, Connecticut, and this week’s killings near UC Santa Barbara in Isla Vista, California:

“Seven people are dead, including a suspect, and seven people are wounded following a series of shootings in Isla Vista. The identities of those who were killed are not being released until next of kin notifications are made. Of the seven people in the hospital, all are being treated for gunshot wounds or traumatic injuries and at least one of the victims has undergone surgery.” — Santa Barbara, California, Sheriff’s Office press release, May 24, 2014

After the UCSB deaths, this father spoke out:

“Why did Chris die? Chris died because of craven, irresponsible politicians and the N.R.A. They talk about gun rights. What about Chris’s right to live? When will this insanity stop? When will enough people say, ‘Stop this madness; we don’t have to live like this?’ Too many have died. We should say to ourselves: not one more.” — Richard Martinez, father of Christopher Martinez, one of the Isla Vista decedents

And these gun-rights advocates responded:

“No idea how my son will die, but I know it won’t be cowering like a bitch at UC Santa Barbara. Any son of mine would have been shooting back.” — Todd Kincannon, North Carolina Tea Party activist, known for thoughtless tweets like this one

“[Y]our dead kids don’t trump my Constitutional rights.” — Samuel Wurzelbacher a/k/a “Joe the Plumber,” brought to national attention during the 2012 presidential campaign

And I wrote this on Facebook (after reading Wurzelbacher’s open letter):

“Between this (and that Kincannon person characterizing the Isla Vista victims as ‘cowering bitches’) we see the moral depravity, the ethical bankruptcy, and the just-plain vileness of those who have elevated the misconstrual of the Second Amendment’s provision of a right to bear arms above all other rights and laws.”

And The Onion published this biting satire:

“ISLA VISTA, CA—In the days following a violent rampage in southern California in which a lone attacker killed seven individuals, including himself, and seriously injured over a dozen others, citizens living in the only country where this kind of mass killing routinely occurs reportedly concluded Tuesday that there was no way to prevent the massacre from taking place. ‘This was a terrible tragedy, but sometimes these things just happen and there’s nothing anyone can do to stop them,’ said North Carolina resident Samuel Wipper, echoing sentiments expressed by tens of millions of individuals who reside in a nation where over half of the world’s deadliest mass shootings have occurred in the past 50 years and whose citizens are 20 times more likely to die of gun violence than those of other developed nations. ‘It’s a shame, but what can we do? There really wasn’t anything that was going to keep this guy from snapping and killing a lot of people if that’s what he really wanted.’ At press time, residents of the only economically advanced nation in the world where roughly two mass shootings have occurred every month for the past five years were referring to themselves and their situation as ‘helpless.’”

I really, really believe in the power of prayer. I really, really believe that we are to pray for those who do wrong. I really, really believe we should pray for those we don’t want to pray for. I really, really believe that we are to pray for our leaders, even when we disagree with them and even when they are failing to lead, failing to protect the people, failing to take action that is needed.

But today I’m finding really, really hard to do that. So I’ll let today’s psalms do it for me.

Let the psalms do it.

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

Praying for Leaders – From the Daily Office – May 27, 2014

May 27, 2014 / eric / 0 Comments

From the First Letter to Timothy:

First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings should be made for everyone, for kings and all who are in high positions, so that we may lead a quiet and peaceable life in all godliness and dignity.

(From the Daily Office Lectionary – 1 Timothy 2:1-2 (NRSV) – May 27, 2014)

Praying with the Bible There was a meme circulating the conservative blogosphere and email circuit several months ago in which folks of a certain political persuasion asserted that they were “praying” for President Obama by reciting a verse from Psalm 109: “Let his days be few, and let another take his office.” The psalm continues in the next verse: “Let his children be fatherless, and his wife become a widow.” And the petition get even worse after that. This is not what Paul is admonishing the faithful to do in his letter to the young bishop Timothy. In fact, it is clearly the very opposite.

What would our country and our society be like if everyone did offer “supplications, prayers, intercessions, and thanksgivings … for … all who are in high positions”? One of the things I counsel folks who come to me with issues of unresolved anger toward another is to pray for that other. Not specific intercessions just simply to offer that person’s name before God with the simple request, “In this person’s life, Lord, may your will be done.” The nearly universal experience of my counselees is that over the course of time (the length of time varies from person to person) their anger dissipates; the typical observation is that is impossible to stay angry at someone for whom you are praying.

The purpose of prayer is not to inform God of anything of which we believe God may be unaware, to give God our good advice, or to conform God’s will to ours. Rather, it is to relinquish our own selfish desires in acquiescence to the one “whose power, working in us, can do infinitely more than we can ask or imagine,” as we remind ourselves as the end of the Daily Office (quoting Ephesians 3:20).

What would our society be like if everyone prayed for our leadership, even the leaders with whom we have political disagreements or personal dislikes? What would things be like if I prayed for that jackass in Congress, or that SOB in the state house? I cannot imagine, but Paul assures me that we would all “lead a quiet and peaceable life in all godliness and dignity.” Maybe we (that really means, I) should give it a try.

(The reflection above is a repeat of one written on this blog in May of 2012 when this lesson was last on the lectionary rotation.)

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

The Monday of a Three-Day Weekend – From the Daily Office – May 30, 2014

May 26, 2014 / eric / 1 Comment

From the Book of Leviticus:

They shall compute with the purchaser the total from the year when they sold themselves to the alien until the jubilee year; the price of the sale shall be applied to the number of years: the time they were with the owner shall be rated as the time of a hired laborer.

(From the Daily Office Lectionary – Leviticus 25:50 (NRSV) – May 26, 2014)

Today is Memorial Day according to the calendar: in my mind, it’s really not, it’s just the Monday “holiday” that replaced Memorial Day which ought to be on Friday of this week. Yes, in that regard, I’m a traditionalist; I don’t hold with the change made by Federal law back when I was in college, a change that moved Memorial Day and a couple of other significant civil holidays (Washington’s birthday, for example) from their real dates to a variable Monday, creating “three-day weekends”.

As a student, of course, I thought that creating three-day weekends was a great idea, but as I’ve grown older I think back to fond memories of May 30th Memorial Days with my mother tending my father’s grave, days that were a disruption in the normal flow of everyday life, days that jarred us into awareness, days that forced us to recollect his military service and the sacrifices he and his comrades had made. The Monday of a three-day weekend doesn’t do that.

We have lost something, and what I think it is is the dissonance of that interruption and awareness that it brings. When Memorial Day fell whenever it would, forcing us in the middle of the week to take time from work and school or on a Saturday disrupting our weekend gardening or sporting events, we took notice. The Monday of a three-day weekend doesn’t do that.

The Episcopal Church doesn’t have special lessons for the commemoration of Memorial Day; this is a secular holiday, not a religious one. So when we sit down to offer our prayers in formal worship on this day this year we have three choices: the Daily Office lessons for Monday in the sixth week of Easter; the daily Eucharistic lectionary; or the lessons for the commemoration of St. Augustine of Canterbury. (In another year on another date, these options would change.) None of these offer anything one could count as particularly appropriate to the day, but I am struck by how grossly inappropriate the Levitical discussion of slavery and the redemption of slaves is . . . grossly inappropriate and yet very instructive.

One cannot deny that the Bible approves of slavery, however that evil may be embodied in a culture. Although slavery as practiced by the Hebrews was different from that of the Roman Empire and both were very different from that practiced in the American South before the Civil War, Holy Scripture was easily used to justify an inhumane practice. What was ignored in American slavery was the Bible’s insistence that slaves be treated fairly, that they or their kin be able to redeem them, and that the price of redemption be just. That’s what today’s Old Testament reading is all about, setting a redemption price that would be just and equitable.

I suppose, if I were more of a historian, my meditations on the relationship between this text and Memorial Day might have focused on the fact that the holiday’s historical origins are found in the aftermath of the American Civil War and the abolition of slavery in this country. There might be some appropriate and instructive linkage between this discussion of a reasonable price to free a slave and the horribly unreasonable cost of thousands of soldiers’ lives to free the American slaves. But I’m not that much of a historian and my initial thoughts on reading the text were more personal: I remembered those Memorial Days with Mom at my father’s grave, those special disruptions in our day-to-day lives and I wondered about the cost of moving the holiday from a set date to a variable Monday.

It seems to me that, in one sense, the alteration in the holiday has exacted too high a price and in another has cheapened the remembrance. The high price paid is in our forgetfulness and its consequences. That the day has become just another Monday of a three-day weekend, a day for gardening and sporting events and picnics, helps us to forget — or more accurately, encourages us to not remember — the horrors of war and the sacrifices of those who fight, are wounded, and die. Forgetting — or not remembering — the unjust and inequitable price of past wars, we are more willing to send our young men and women into another one.

The change also cheapens our loved ones’ loss. My father was badly wounded in France in World War II: shrapnel nearly destroyed his right leg. Surgeons were able to save it and, after more than a year of rehabilitation and therapy, he was able to walk, but I never knew him not to walk without a painful and pronounced limp. I suspect that that pain was one reason he drank to excess, self-medicating himself into numbness, oblivion, and eventually an early death; another was probably what he witnessed around him on the battlefield. A day of remembrance barging into and making a mess of our daily lives is not a high price to pay to remember the sacrifice he made and the larger sacrifices made by those who died in battle. The Monday of a three-day weekend doesn’t do that. It’s too easy; it’s cheap. And to me, the son of veteran who paid much too high a price, it’s offensive.

The Law of Moses may have approved of slavery, but it didn’t cheapen human lives. It insisted that the price of a human being be justly and equitably determined. The Monday of a three-day weekend doesn’t do that.

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

Memorial Day at Church – Sermon for the Sixth Sunday of Easter (May 26, 2014)

May 25, 2014 / eric / 0 Comments

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On the Sixth Sunday of Easter, May 25, 2014, this sermon was offered to the people of St. Paul’s Episcopal Church, Medina, Ohio, where Fr. Funston is rector.

(The lessons for the day were: Acts 17:22-31; Psalm 66:7-18; 1 Peter 3:13-22; and John 14:15-21. These lessons can be read at The Lectionary Page.)

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Memorial Day Cemetery Flags I’m going to do something I have never done before! I’m going to read someone else’s sermon. While I was pondering these lessons, doing the usual research, and thinking about what to say, I came upon a superb sermon preached on Memorial Day weekend three years ago when, as today, the lesson from Acts was the story of St. Paul preaching at the Areopagus. The preacher was the Rev. Kurt Wiesner who is the rector of All Saints Episcopal Church in Littleton, New Hampshire, and whom many of us remember from his tenure as curate at our own Trinity Cathedral. This is what Kurt had to say and I earnestly commend his thoughts to you:

[The sermon as originally posted on the internet can be found on Fr. Wiesner’s blog One Step Closer: Religion & Popular Culture.]

Memorial Day in Church — (A sermon preached Sunday of Memorial Day Weekend, 5/29/2011)

Contrary to the assumptions of many, Memorial Day is not officially a celebration of the church. Unlike Independence Day and Thanksgiving Day (both which I have talked about in the past), it is not on our church calendar, and there is no prayer in our Prayerbook to mark this day. It did not come from the church, nor was it formally adopted by it.

Robert Bellah writes that sociologists have suggested that America has a secular “civil religion” –- one with no association with any religious denomination or viewpoint –- that has incorporated Memorial Day as a sacred event. Our American tradition includes an obligation to honor the sacrifices made by our nation to earn our freedom. With the Civil War, a new theme of death, sacrifice and rebirth enters the civil religion. Memorial Day gave ritual expression to these themes, integrating the local community into a sense of nationalism. The American civil religion in contrast to that of France was never anticlerical or militantly secular; in contrast to Britain it was not tied to a specific denomination like the Church of England. Instead, Americans borrowed selectively from different religious traditions in such a way that the average American saw no conflict between the two, thus mobilizing deep levels of personal motivation for the attainment of national goals. (Civil Religion in America, by Robert Bellah, 1967. Used by Wikipedia)

This cannot completely explain why the church has not officially adopted Memorial Day: after all, the church has taken and adapted plenty of public events and celebrations in the past. Perhaps it’s only a matter of time. Then again, one could argue that every day is a Memorial Day in the church.
Regardless, this morning I want to share with you some Memorial Day history, which comes mostly from the Wikipedia Memorial Day entry:

Our tradition of Memorial Day comes from the time after the Civil War, honoring the soldiers who had died by decorating their graves with flags or flowers. By 1865 the practice of decorating soldiers’ graves had become widespread in the North. The first known observance was in Boalsburg, Pennsylvania, on October, 1864, and each year thereafter. Similar events followed around the northern states on various scales.

In Charleston, South Carolina, in 1865, freed enslaved Africans celebrated at the Washington Race Course, today the location of Hampton Park. The site had been used as a temporary Confederate prison camp for captured Union soldiers in 1865, as well as a mass grave for Union soldiers who died there. Immediately after the cessation of hostilities, freedmen exhumed the bodies from the mass grave and reinterred them in individual graves. They built a fence around the graveyard with an entry arch and declared it a Union graveyard. On May 1, 1865, a crowd of up to ten thousand, mainly black residents, including 2800 children, proceeded to the location for events that included sermons, singing, and a picnic on the ground.

Beginning in 1866 the southern states had their own Memorial Days. The earliest Confederate Memorial Day celebrations were simple, somber occasions for veterans and their families to honor the day and attend to local cemeteries.

General John A. Logan may be most responsible for growth of a particular holiday. On May 5, 1868, in his capacity as commander-in-chief of the Grand Army of the Republic -– the organization for Northern Civil War veterans -– Logan issued a proclamation that “Decoration Day” should be observed nationwide. It was observed for the first time on May 30 of the same year; the date was chosen because it was not the anniversary of a battle.

There were events in 183 cemeteries in 27 states in 1868, and 336 in 1869. The northern states quickly adopted the holiday; Michigan made “Decoration Day” an official state holiday in 1871 and by 1890 every northern state followed suit. The ceremonies were sponsored by the Women’s Relief Corps, which had 100,000 members.

The Decoration Day speech became an occasion for veterans, politicians and ministers to commemorate the war -– and at first to recall the atrocities of the enemy. They mixed religion and celebratory nationalism and provided a means for the people to make sense of their history in terms of sacrifice for a better nation, one closer to their God. People of all religious beliefs joined together, and the point was often made that the German and Irish soldiers had become true Americans in the “baptism of blood” on the battlefield.

By the end of the 1870s the rancor was gone and the speeches praised the soldiers of both the Union and Confederacy. In 1882, the name of Decoration Day was formally changed to Memorial Day in “memory” and ‘honor” of those who gave their lives fighting for a common cause, America.

This name, however, did not become more common until after World War II and was not declared the official name by Federal law until 1967.

Many Americans observe Memorial Day by visiting cemeteries and memorials. A national moment of remembrance takes place at 3 p.m. local time. Another tradition is to fly the flag of the United States at half-staff from dawn until noon local time. The half-staff position remembers the more than one million men and women who gave their lives in service of their country. At noon their memory is raised by the living, who resolve not to let their sacrifice be in vain, but to rise up in their stead and continue the fight for liberty and justice for all. The National Memorial Day Concert takes place on the west lawn of the United States Capitol the Sunday before Memorial Day. The concert is broadcast on PBS and NPR. Music is performed, and respect is paid to the men and women who died in war.

There have, however, been a number of the historical problems concerning Memorial Day. Many of the celebrations have included a demonization of whatever is the perceived other side: not just concerning the Civil War, but the world conflicts that have followed. Certain ideologies have upended Memorial Day at different times. Continuing from Wikipedia:

In many southern locations in the 1890s from the consolatory emphasis of honoring soldiers to public commemoration of the Confederate “Lost Cause”. Changes in the ceremony’s hymns and speeches reflect an evolution of the ritual into a symbol of cultural renewal and conservatism in the South.
By the 1950s, the theme of Memorial Day had become more geared towards American exceptionalism and understood duty to uphold freedom in the world.

There have also been challenges beyond nationalism. The tradition has become permanently linked to sporting events. One of the longest-standing traditions is the running of the Indianapolis 500, the auto race has been held in conjunction with Memorial Day since 1911, run on the Sunday preceding the Memorial Day holiday. The Coca-Cola 600 stock car race has been held later the same day since 1961. The Memorial Tournament golf event has been held on or close to the Memorial Day weekend since 1976.

On June 28, 1968, the Congress passed the Uniform Holidays Bill which moved three holidays from their traditional dates to a specified Monday in order to create a convenient three-day weekend. The holidays included Washington’s Birthday, Veterans Day, and Memorial Day. The change moved Memorial Day from its traditional May 30 date to the last Monday in May. The law took effect at the federal level in 1971. This change is still controversial. The VFW stated in a 2002 Memorial Day Address:

Changing the date merely to create three-day weekends has undermined the very meaning of the day. No doubt, this has contributed a lot to the general public’s nonchalant observance of Memorial Day. (David Mechant, April 28, 2007, “Memorial Day History”, in the Wikipedia entry)

While the actual significance of the original date is debatable, it is pretty clear that Memorial Day Weekend’s role as the unofficial start of summer has come to dominate the observance. And I don’t think it’s a stretch to say that, in the vocabulary of many, the phrase “Memorial Day” include the word “sale.”

As I said at the beginning, Memorial Day is not officially a day marked by the Episcopal Church. Certainly remembering those who have given their lives in service is appropriate for church communities to do, and explains why plenty of individual churches celebrate the day.

Perhaps some of what the church has to offer Memorial Day can be found in Paul’s insightful preaching in the Book of Acts this morning (Acts 17:22-31). Paul observes the many religious practices of the Athenians. He does not spend it time condemning what is wrong with their practice. Instead, he lifts up the Athenians pursuit of religious understanding, and building on their creativity and passion, preaches about God “…in whom we live and move and have our being”. (Acts 17:28)

Perhaps it is the role of the church to not only help remember what is good in Memorial Day … honoring those who died in service to their country … but to also lift up the day as something more: articulating a vision of a world that so values peoples’ lives as dwelling in God, that violence towards others becomes unacceptable.

Perhaps this is why I find the [hymn from the United Methodist Hymnal], A Song of Peace, so appropriate:

This is my song, O God of all the nations,
A song of peace for lands afar and mine;
This is my home, the country where my heart is;
Here are my hopes, my dreams, my holy shrine:
But other hearts in other lands are beating
With hopes and dreams as true and high as mine.

My country’s skies are bluer than the ocean,
And sunlight beams on clover leaf and pine;
But other lands have sunlight too, and clover,
And skies are everywhere as blue as mine;
O, hear my song, Thou God of all the nations,
A song of peace for their land and for mine.

This is my song, O God of all the nations,
A song of peace for (people) in every place;
And yet I pray for my beloved country
The reassurance of continued grace:
Lord, help us find our oneness in the Savior,
In spite of differences of age and race.
[From the United Methodist Hymnal (Stanzas 1 & 2 by Lloyd Stone, Stanza 3 by Georgia Harkness)]

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That is Kurt’s sermon…. to which I want to add just a brief postscript, beginning with a personal story:

From 1972 to 1974, I was the youth minister at St. Peter’s Episcopal Church in Del Mar, California, where Fr. Tally Jarrett, a former military chaplain who had served in Germany, was the rector. Fr. Tally had absolutely no musical talent or skill, and seldom used hymns in his sermons, so (unlike me) he did not select the hymns for worship; he left that up to the Choir Director. (I select the hymns, but I leave the selection of preludes, postludes, voluntaries, and anthems up to Bertie.)

One Sunday we had a guest preacher, the local Reformed Jewish rabbi, and I was on the schedule as the chalice bearer for the service. As we lined up in the back of the church for the procession, the organist struck the opening notes of the first hymn, Glorious Things of Thee Are Spoken. The words were written by John Newman, the same man who wrote Amazing Grace, but the hymn is set to the tune Austria by Franz Joseph Haydn. That tune is also the music for Das Lied der Deutschen, the German national anthem. Fr. Tally heard that tune start up, looked at the rabbi, and turned beet red with embarrassment; the rabbi just laughed and said, “Don’t worry about it! It’s a lovely tune.”

Thursday evening I was here in the church and heard the choir practicing their anthem . . . which turns out to be a choral arrangement of that hymn. I chuckled remembering that Sunday morning back in Del Mar and it occurred to me how similar to that event the singing of that tune, the melody of the national anthem of our sworn World War II enemy, on Memorial Day is. Some of us who fought against Germany in WW2 ourselves or whose fathers fought in that theatre, as did mine, might find it odd to do so. I find it particularly appropriate; a reminder that we have gotten past that conflict and that our former enemy is now our ally.

I would ask you to pay particular attention to the final verse that the choir will sing:

Savior, since of Zion’s city
I through grace a member am,
Let the world deride or pity,
I will glory in your name.
Fading are the worldlings’ pleasures
All their boasted pomp and show;
Solid joys and lasting treasures
None but Zion’s children know.

This, as Fr. Wiesner suggested, is what the church can lift up and articulate on Memorial Day, a “vision of a world that so values peoples’ lives as dwelling in God, that violence towards others becomes unacceptable,” a vision of a world in which all can enjoy the “solid joys and lasting treasures” of peace and good will.

Let us pray:

O Judge of the nations, we remember before you with grateful hearts the men and women of our country who in the day of decision ventured much for the liberties we now enjoy. Grant that we may not rest until all the people of this and every land share the benefits of true freedom and gladly accept its disciplines. This we ask in the Name of Jesus Christ our Lord. 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.

Doing Something – From the Daily Office – May 24, 2014

May 24, 2014 / eric / 0 Comments

From Matthew’s Gospel:

Jesus said, “Not everyone who says to me, ‘Lord, Lord’, will enter the kingdom of heaven, but only one who does the will of my Father in heaven.”

(From the Daily Office Lectionary – Matthew 7:21 (NRSV) – May 24, 2014)

Jesus Said What? I love this verse! I always think of it as Jesus’ version of “Don’t just stand there. Do something!”

If I could point to one bit of Holy Scripture that convinced me to become an Episcopalian, it would be this one. The King James Version’s rendition was the favorite offertory sentence of the Episcopal chaplain at the military academy where I went to high school and attended Evening Prayer or the Holy Eucharist everyday. I can still recite that version from memory: “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.”

My childhood was largely an unchurched one. My earliest memories of going to church were in a Baptist congregation which eventually we ceased attending when the pastor declined to bury my non-church-member father (whose hard-drinking, Las-Vegas-Strip lifestyle he found objectionable); no more churchgoing after that. Summers were spent with my paternal grandparents who insisted that I go with them to an old-timey, very evangelical Methodist Church. The message at both those churches, so far as understood (and now remembered) by a grade school kid, was that all you needed to do to be “saved” was to claim Jesus as Lord and talk about him a lot. I never heard anything like this verse from Matthew and, by the time I was in junior high and no longer going to church with my grandparents, the talking-about-Jesus thing had worn a bit thin.

The liturgical worship of the Episcopal Church (back then, the 1928 Book of Common Prayer) resonated with me. I do have to admit that the first few weeks of attending daily chapel I was less aware of the words than of the rhythm of worship because I was getting used to the “Episcopal juggle” — when to use the prayer book, when to use the hymnal, when to use the service sheet or “bulletin” — and Episcopal calisthenics — when do I kneel? when do I stand? do I ever get to just sit still? But eventually the words started making an impact and the words of the chaplain’s favorite offertory sentence — “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven” — made a particular impact.

In addition to learning about the liturgy of the Episcopal Church, I was learning about the culture of the Episcopal Church. It was the 1960s. John Hines was Presiding Bishop; he was contributing to the Angela Davis Defense Fund! Episcopalians were marching with Martin Luther King, Jr. One of them, a seminarian named Jonathan Myrick Daniels, was shot and killed by a deputy sheriff in Alabama when Daniels moved to protect a 17-year-old black girl. (Daniels is now recognized as a martyr on the church’s sanctoral calendar.) Some Episcopalians were active in protesting the Vietnam War, while other Episcopalians served as chaplains in the military and were stationed in Vietnam — but both respected the other, worshipped together, and worked out their differences, whatever they may have been, through the church’s conciliar governance at diocesan and national (general) conventions.

I was captivated by the culture of the 1960s Episcopal Church. These weren’t people who simply claimed Jesus as Lord and talked about him a lot; these people did things! I joined, and as I got more active I found out Episcopalians did “smaller,” less noticed things — things like feeding the hungry, providing shelter for the homeless, opening their churches for free community concerts, tutoring kids struggling in school, teaching English to refugees from other countries — the list of things Episcopalians do, things I hadn’t seen in my parents’ and grandparents’ churches (although now I’m pretty sure they did at least a few of them; I hope they did), is long, almost endless.

It is my joy to be rector of a parish with an active food pantry ministry, a parish which opens its space each month for a free concert, a parish whose youth sleep outside in all sorts of whether to call attention to the plight of those without homes, a parish where youth and adults travel somewhere together every summer to build or repair the homes of those unable to do it themselves, a parish which doesn’t just call Jesus “Lord” but which actively does the things he told us were his Father’s will.

There are many, many reasons I became, and stay, an Episcopalian. An important one is that Episcopalians don’t just stand there — they do something!

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

Sabbath with Frank Lee – From the Daily Office – May 23, 2014

May 23, 2014 / eric / 0 Comments

From the Book of Leviticus:

For six days shall work be done; but the seventh day is a sabbath of complete rest, a holy convocation; you shall do no work: it is a sabbath to the Lord throughout your settlements.

(From the Daily Office Lectionary – Leviticus 23:3 (NRSV) – May 23, 2014)

Rest Area Highway Sign I am an absolutely faithful believer in the biblical concept of sabbath. I am also one of its worst offenders. No matter what day I choose to be my day “away from the office,” at least 50% of the time I will end up doing something work related. Today, for example, a Friday, is supposed to be my day off. What will I be doing? Giving my time to the church as a volunteer working on the refurbishment of the undercroft which is being converted to office space (laying peel-and-stick carpet tiles, to be precise). — This raises the interesting issue: “Can one volunteer at one’s place of employment?” I suspect the answer is “No” because whenever I am on the church property or in the church building I am “the rector,” not just some Joe who’s helping out.

If there isn’t something of that nature to do, there are (potentially) wedding rehearsals, Friday evening social events, Good Fridays (OK, only one of those each year), and other things that interfere. But is any other day a good day for clergy to take off? If there is, I haven’t found it in 24 years of ordained ministry. No matter what day I have selected as my “day off,” it has been subject to interruption and disruption. So keeping sabbath is rather difficult to do. One has to be very intentional about it, which is why God enjoined it on everyone in the Hebrew community in the Law of Moses. Left each to our own devices, we fail to do it; if everyone is doing so, one has lots of community support.

Several years ago I had a colleague whose appointment book a couple of times each week included some time with “Frank Lee.” Her parish staff were told in no uncertain terms that when she was away for her meeting with Mr. Lee she was not to be called, ever. Nothing was important enough to disturb her time with him. After a couple of years working with her, the parish secretary became very curious as to who this Mr. Lee was. He wasn’t on the parish rolls; he never came to the church office; he never called; the rector never called him. Who was this strange man the rector would go away to spend a few hours with?

My friend informed her that Frank Lee was nobody. Not a nobody, but quite truthfully nobody. He didn’t exist. He was simply a place marker for some inviolable personal sabbath time. His name was derived from a famous movie line: “Frank Lee, my dear, I don’t give a damn.” My colleague had determined that her sabbath time was so important that she truthfully did not give a damn about anything else during those few hours.

The parish secretary breathed a sigh of relief, my friend says. She’d thought the rector was having an affair! Which is both funny and sad. It’s sad that a priest has to resort to subterfuge of this sort to get that personal sabbath time; it’s sad that taking it could lead to suspicion of infidelity.

I’m not able to sustain the effort needed to maintain a “Frank Lee” of my own. Like most clergy, I’m too willing to set aside personal time to attend to the needs of my parishioners, the diocese, the clergy association, or whatever. I don’t say “No” when and as often as I should and then I end up resenting my lack of personal time. I know that this is common among parish priests and pastors because I hear my colleagues saying the same things when we get together for coffee, conversation, and mutual support.

It’s funny, though, that in those conversations no one calls anyone to account! As supportive colleagues in ministry what we ought to be doing is not commiserating with one another; we ought to be supporting one another in claiming those times with Frank Lee and strongly, forcefully encouraging one another to do so. As the ancient Hebrew community of old supported (and Jewish communities of today support) one another in honoring the sabbath, we should support and encourage one another to take our personal sabbath times. (Our denominational judicatories should do the same, but often do not.)

So, brother and sister priests and pastors, get some time of complete rest, hold for yourself a holy convocation, do no work, take personal sabbath time, get together with Frank Lee!

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

I’m Done with the Cassock-Alb – From the Daily Office – May 22, 2014

May 22, 2014 / eric / 3 Comments

From Gospel according to Matthew:

Why do you worry about clothing? Consider the lilies of the field, how they grow; they neither toil nor spin, yet I tell you, even Solomon in all his glory was not clothed like one of these. * * * Do not worry, saying . . . “What will we wear?”

(From the Daily Office Lectionary – Matthew 6:28-29,31 (NRSV) – May 22, 2014)

Priest Vesting for Mass “In essentials unity, in non-essentials liberty, in all things charity.” This aphorism has been variously attributed to St. Augustine of Hippo, to Menno Simons the spiritual father of the Mennonites and the Amish, to Richard Baxter of the Moravians, and various others.

To the best of my knowledge, it has never been attributed to an Anglican or an Episcopalian. And with good reason! Witness a current dust-up over the cassock-alb.

Yesterday, a colleague and fellow ecclesiastical blogger posted a humorous but serious entry entitled Cassock Albs Are Destroying the Church. Cassock-albs are a modern bit of liturgical vesture which combine the virtues of two medieval garments (the cassock and the alb) and permit the abandonment of a third (the amice), which is rendered unnecessary. They have become ubiquitous since their introduction several decades ago; nearly every church supply company offers one or more versions of the garment. They are what I wear and what our altar servers and liturgical assistants wear, as well.

My colleague’s opinion piece argues that the cassock-alb symbolizes sloppiness, laziness, haste, and lack of care in preparation for worship; calling it “the strip mall of vestments,” he decried the cassock-alb as “an innovation for the sake of comfort that too much resembles other short-cuts we might take in our spiritual and devotional life.” His Facebook notice of this essay resulted in a slurry of posts either agreeing with him (most did since he seems to be followed mostly by a high church Anglo-Catholic crowd many of whom cherish many things about the ritual of an earlier era in the church) or arguing the merits of the cassock-alb (not many modernists, however).

I considered writing a humorous point-by-point rebuttal, but decided not to for a variety of reasons including lack of time and my conviction that debating things like vestments is one of the shortcomings of our tradition. As I have often said, we Anglicans and Episcopalians get our knickers in a twist over really very silly things; there was a time when members of this church excommunicated each other because one or the other either put candles on the altar or didn’t. (In the 1800s, at least one bishop-elect — James DeKoven — failed to receive sufficient canonical consents because of his support of candles and other elements of catholic ritual in the celebration of Holy Communion.)

In the past four decades we have fought about the rather more serious issues of prayer book revision, ordination of women, and the full inclusion of homosexual and transgendered persons, but we have also wrangled over such ridiculous issues as which direction clergy should face while leading worship, whether communicants should stand or kneel, and what position a person’s hands should be in while at prayer. It occurred to me that if anything is “destroying the church,” it is our inability to agree to disagree, to treat as irrelevant and unworthy of debate those minor things on which we differ and concentrate on those matters central to the faith on which we agree. So, I decided not to write in the cassock-alb’s defense.

Indeed, even though I posted a comment or two on my colleague’s Facebook entry, I simultaneously thought what that string of remarks about the merits or demerits of a bit of priestly vesture would look like to a non-church member. If I were a non-Christian (or even a non-Episcopalian) happening upon that conversation (and I’m sure each of the participants has non-Christian friends who might have taken a look at it; I know I do), I would have shaken my head in disbelief at the pettiness of it. If this is what Episcopalians consider important enough to argue about vehemently, I would want nothing to do with those people! So I determined to add nothing further to the evidence that Episcopalians fail to allow liberty in non-essentials and certainly do not practice charity in all things (especially not in regard to vestments and ritual).

Then I came upon today’s Daily Office gospel lesson and I am encouraged to say at least one more thing about the cassock-alb debate. In this lesson from Matthew, Jesus tells his followers, “Do not worry about your life, what you will eat or what you will drink, or about your body, what you will wear.” (Mt 6:25) Jesus goes on to assure his hearers that God will provide. I’m not convinced, however, that Jesus is referring simply to concern about food and clothing, in general. Certainly, I don’t believe that he is telling them to do nothing about taking care of their own health and well-being; on several occasions he advised his disciples to attend to preparations, to be alert, to take care of that which God has entrusted to them, so this is not a man to instruct people to abandon common sense self-care! What I think he is referring to are the ritual concerns about food and clothing in the Law of Moses, rituals that had become overly important in the teachings of the Pharisees, for example.

Most non-Jewish people are aware of kosher restrictions on diet which derive from the Torah: not to eat pork or shellfish, not to eat red meat with dairy, and so forth. Many may not be aware that there are ritual rules regarding clothing, as well. For example, “You shall not wear clothes made of wool and linen woven together.” (Dt 22:11) Some of these rules came to be applied specifically to ritual clothing, the tallit (prayer shawl), for example: “Speak to the Israelites, and tell them to make fringes on the corners of their garments throughout their generations and to put a blue cord on the fringe at each corner.” (Num 15:38)

I believe it is overweening concern for these ritual niceties of food and clothing that Jesus is criticizing in his admonition not to worry about what one will eat or what one will wear. Sometime later, Jesus did so explicitly, condemning the scribes and Pharisees because “they do all their deeds to be seen by others; for they make their phylacteries broad and their fringes long.” (Mt 23:5) Cassocks, albs, amices, surplices, and cassock-albs are the tallits, the phylactories, and the fringes of our tradition. Our concerns about them are very much the same as the Pharisees’ concerns, and I suspect that Jesus is just about as impressed with our vestment debates as he was with theirs.

So I’m done with the cassock-alb. I’m still going to wear them and provide them for my liturgical staff and volunteers; I believe they are a perfectly acceptable modern alternative to medieval garments that are no longer convenient, meaningful, or necessary. But I’m done debating about it, and about whether and when to wear eucharistic vestments versus choir garb, whether and when to kneel, whether and when to raise one’s hands, whether and when to use candles, and all the rest of that.

It is not the cassock-alb that is destroying the church! It is public disagreement over vesture and other equally silly things that is doing so. Let’s stop it, shall we?

(By the way, the aphorism about unity, liberty, and charity most likely was first penned by Rupertus Meldenius, a 17th Century Lutheran, during the Thirty Years War.)

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

Curmudgeonly Conversations – From the Daily Office – May 21, 2014

May 21, 2014 / eric / 0 Comments

From Book of Leviticus:

You shall each revere your mother and father, and you shall keep my sabbaths: I am the Lord your God.

(From the Daily Office Lectionary – Leviticus 19:3 (NRSV) – May 21, 2014)

Muppet Curmudgeons Statler and Waldorf Time for me to put on my curmudgeon hat and unload a rant I’ve been promising myself for the better part of two weeks. It’s a matter of respect for elders, so this verse which links reverence of parents with reverence of God is a perfect entrée for me to set down what’s been bugging me.

Three times in the past couple of weeks I answered our home phone and was immediately asked: “Is Charles there?” (I could go off on another tangent about telephone etiquette and how inappropriate and rude it is to respond to someone’s “hello” with this sort of question, but that’s a cranky-old-man discussion for another time.)

There’s only one Charles who lives in our home, me. I don’t use my first name, so I immediately know this is someone who doesn’t know me. Since the caller has not first identified herself — all three calls were from women and I think all were probably in their 20s or early 30s, I ask, “Who’s calling please?” In one case it was a charity seeking contributions; in the second it was a lawn service looking for customers; the third, a vendor of “retirement services,” whatever those are.

Once I ascertained who was calling, I responded as I usually do, “This is Mr. Funston. What can I do for you?” In every case, the young woman replied, “Well, Charles . . . .” And that’s when I began to think about someone’s lack of respect for elders (especially someone who has implied by his self-identification that this call is not a “first-name basis” conversation).

I’ll grant that the charity solicitor probably would have no way to know the age of the person she was called. The lawn service lady wouldn’t either, although the fact that she was calling homeowners might have suggested that many, if not most, of her contacts would be older than her. The lady drumming up business for “retirement services,” however, was surely calling a defined demographic: the cranky and curmudgeonly, the decrepit, those nearing the time of kicking the bucket, the people whose useful working life is coming to an end . . . in short, people older than her!

When did it become acceptable to call strangers, especially older strangers, by their first names? When did it become acceptable for people to adopt a false attitude of familiarity toward those, especially their elders, with whom they are not familiar at all? And (to quoted verse leads me to ask) is this failure of respect for others (especially elders) related to the amply demonstrated decrease in the percentage of the population which describe themselves as “religious”?

In William Langland’s 14th Century allegory of Christian maturation, The Vision of Piers Plowman, respect for elders is portrayed as one of the stages along the way to salvation, one through which the pilgrim must pass before being able to show respect for God. So I am clearly not the first to wonder about this relationship, the connection set out so plainly in the linkage made in this verse from Leviticus.

In the Muslim tradition of adab (which can be loosely translated as “etiquette,” “good manners,” or “proper behavior”), it is a sign of respect to the Creator when we respect and love others simply because, like us, they are human. It is a part of adab to let one’s elders speak first in daily conversations and situations. In Islamic tradition, the Prophet Mohammed is sometimes quoted as saying, “To show respect to an old Muslim with white hair manifests true respect for God.” In the Holy Qur’an, one can find a sentiment not dissimilar to today’s quoted verse from Leviticus; for example, “We have enjoined upon man care for his parents. * * * Be grateful to Me and to your parents.” (Surat Luqman 31:14)

Is there a connection between respect for one’s parents and other elders and respect for God? The holy texts suggest there is. Is there a relationship between a decline in respect for one’s elders and a decline in the population which is religious? One might need to have become a decrepit old curmudgeon to think so . . . so I guess I qualify and I do believe that.

What I can’t believe is how much I sound like my grandfathers! (I won’t get started on how contemporary parents — particularly my generation, the boomers — have failed to teach these things. That would keep me here all day and into next week!)

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

The Scapegoat – From the Daily Office – May 20, 2014

May 20, 2014 / eric / 0 Comments

From Book of Leviticus:

When he has finished atoning for the holy place and the tent of meeting and the altar, he shall present the live goat. Then Aaron shall lay both his hands on the head of the live goat, and confess over it all the iniquities of the people of Israel, and all their transgressions, all their sins, putting them on the head of the goat, and sending it away into the wilderness by means of someone designated for the task. The goat shall bear on itself all their iniquities to a barren region; and the goat shall be set free in the wilderness.

(From the Daily Office Lectionary – Leviticus 16:20-22 (NRSV) – May 20, 2014)

The scapegoat! One of the little-known but very often mentioned figures of the Old Testament is the scapegoat. If I were a betting man, I would bet that very few people actually know the origin of this term that nearly everyone has used at some time or another. Well, here it is in Israel’s ancient ritual of atonement.

The scapegoat is one of two that Aaron has taken from the flock for the atonement ritual. Part of yesterday’s Old Testament reading explained how he was to make the choice between the two:

He shall take the two goats and set them before the Lord at the entrance of the tent of meeting; and Aaron shall cast lots on the two goats, one lot for the Lord and the other lot for Azazel. Aaron shall present the goat on which the lot fell for the Lord, and offer it as a sin-offering; but the goat on which the lot fell for Azazel shall be presented alive before the Lord to make atonement over it, so that it may be sent away into the wilderness to Azazel. (Lev 16:7-10)

Who or what “Azazel” may be, or even what the word means, is a matter of debate and has been for centuries. Azazel is identified in the Talmud as a demon, and this understanding repeated in the pseudepigraphic apocalypse, the Book of Enoch. (Some elements of the recent Russell Crowe movie Noah, particularly “the Watchers” who assist Noah, were taken from this book.) But some scholars of the Hebrew language suggest that, instead, the word is an emphatic form of an ancient root, azel, which is believed to mean “to remove.” It may be what is called a “reduplicative intensive” meaning not merely “to remove,” but “to remove completely.”

If the goat is sent off into the desert to be eaten by a demon, that’s one thing. That means the innocent scapegoat, although set free, dies because of someone else’s wrong doing. But if there is no demon, if the goat is just set free “to remove completely” another’s fault, what does that mean? It occurs to me that (if there’s no demon to catch and destroy it) the goat gets away.

“You got away with it!” I remember childhood friends saying that to one another when we thought we had pulled the wool over our parents’ or teachers’ eyes, when we had committed some discretion and it apparently had gone unnoticed because no one was punished. “He got away with murder,” people said of O.J. Simpson. When someone “gets away” with something, we human beings both celebrate and revile that fact — I guess it depends on how flagrant the misdeed is.

The scapegoat, on Israel’s behalf, gets away with Israel’s sin (assuming no devouring demon). The sins aren’t actually removed, except in the sense that the goat carries them into the desert; what happens is that God choses not to notice them. In fact, God’s detailed directions for this ritual mean that God actively conspires with the People to let them, through the scapegoat, get away with their wrong-doings.

Rick Warren, author of The Purpose Driven Life, has suggested that, when we are baptized into the body of Christ, Jesus wraps us with his love, and that when God looks at us, God sees Jesus, sees Jesus’ perfection and, therefore, doesn’t see our sins. I’ve come to a rather different belief. I think God sees us in all our glorious imperfection; God is aware of our indiscretions and our short-comings. But God chooses to overlook them, just as God chose to let the Hebrews “get away” with their iniquities through the setting free of the scapegoat.

As an adult, I look back on the childhood misbehavior of me and my friends, and I now know perfectly well that we hadn’t fooled anyone. Our parents and our teachers knew what we were up to; they let us get away with it. They hoped (rightly, I hope) that we would grow up and put aside such behavior. I believe that that was God’s hope with respect to the Hebrews and is God’s hope with respect to human beings in general. God hopes we’ll grow up.

But the fact that we still create scapegoats sometimes makes me wonder.

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

Category: Spirituality (Page 52 of 116)

Playing to an Empty Theater – From the Daily Office – May 28, 2014

Let the Psalms Do It – From the Daily Office – May 28, 2014

Praying for Leaders – From the Daily Office – May 27, 2014

The Monday of a Three-Day Weekend – From the Daily Office – May 30, 2014

Memorial Day at Church – Sermon for the Sixth Sunday of Easter (May 26, 2014)

Doing Something – From the Daily Office – May 24, 2014

Sabbath with Frank Lee – From the Daily Office – May 23, 2014

I’m Done with the Cassock-Alb – From the Daily Office – May 22, 2014

Curmudgeonly Conversations – From the Daily Office – May 21, 2014

The Scapegoat – From the Daily Office – May 20, 2014

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