Category: Eucharist (Page 35 of 36)

The Patients of Job: Part Four – “Can You Love What You Can’t Control?” – Sermon for Pentecost 22, Proper 25B – October 28, 2012

October 28, 2012 / eric / 0 Comments

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This sermon was preached on Sunday, October 28, 2012, at St. Paul’s Episcopal Church, Medina, Ohio, where Fr. Funston is rector.

(Revised Common Lectionary, Proper 25B: Job 42:1-6,10-17; Psalm 34:1-8; Hebrews 7:23-28; and Mark 10:46-52. These lessons can be read at The Lectionary Page.)

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"So the Lord blessed the latter end of Job more than the beginning" by William Blake So here we are at the end of the Book of Job and the last of our sermons in this series entitled The Patients of Job. Let’s review the lessons we have learned, the spiritual remedies we have found in the medicine chest of this book.

First, in the introductory scenes in which the character God gave Satan leave to torment Job in ways he did not deserve, we learned that stuff sometimes happens in a person’s life, as it does in the story of Job, that he or she does not merit and for which he or she is not to blame! Stuff sometimes happens in your life that you do not deserve, and you are not to blame for it! The first bit of medicine we found in the Book of Job was the lesson to give up the “Why me? What have I done to deserve this?” ways of thinking, and stop beating ourselves up over things we can’t control! We also learned from the first part of Job’s story that life is a set of questions and that if there is truth to be found in this book, or in any of the books of the Bible, it is to be found in the process of struggling with those questions.

You’ll remember that, in the second reading we heard from this book, Job had decided to take God to court but had a problem: he didn’t know where to find God. In contemplating Job’s quandary, we recalled that our Christian faith assures us that in our times of pain and suffering, God comes to us in the loving acts of others. In illness, for example, God comes to us in the ministrations of the medical professionals who treat us. In emotional distress, God comes to us through those who offer us encouragement. In moments of deep need, God is there in a mysterious way through those who care for us. This gives us hope and courage. We need not cry out as Job did, “Oh, that I knew where I might find him;” (23:3) God knows where to find us. This is the balm for our souls, the spiritual medicine that we found in our second lesson from the Book of Job, that in our times of need, God knows were to find us and that, indeed, God does come to us.

In our third reading, last week, God spoke to Job but did not directly answer Job’s legal complaints. Instead, God’s response to Job was an invitation to us to participate in creation, to get creative. God let Job and us know that the answer to life’s problems is to get creative, to do something unexpected, to think outside the box. That is spiritual medicine for us because neither our problems, nor our world, nor our God will fit neatly into our preconceived boxes.

So those are the Book of Job’s spiritual medicines so far: stuff happens – don’t let it get you down; life is a bunch of questions, not a set of answers; God knows where to find us; and think outside the box.

Between last week’s lesson and this week’s reading, God continues to speak to Job about creation, describing its wildness, its beauty, and its uncontrollable nature; in Chapters 40 and 41, God specifically mentions the great bests Behemoth and Leviathan which cannot be captured and which overwhelm any who see them. The descriptions of nature in these ending chapters are suffused with the love that God has for God’s creation. This overwhelming and uncontrollable world which God created and which God loves is the answer God gives to Job’s self-pitying “Why me?” a question which clearly makes no sense in such a world.

Which brings us to the end and the epilogue but, frankly, these don’t make much sense. They seem to contradict everything we’ve learned so far. The whole book up to this point has seemed to be an argument against the old “wisdom religion” with its system of retributive justice, its idea that God rewards the righteous and punishes the wicked, that whatever happens to you, good or bad, is because you deserve it, so just accept it. But here at the end of the book that seems to be exactly what is happening: Job is rewarded for his righteousness by being reimbursed for his losses. “The Lord restored the fortunes of Job . . . the Lord gave Job twice as much as he had before.” Furthermore, God replaces Job’s ten dead children with ten new children, as if children are fungible commodities. Eliphaz, Bildad, and Zophar seem to have been right all along.

But if that’s what this Book of Job is all about, then it offers no spiritual medicines to us at all, for we know that the world simply doesn’t work that way! The righteous aren’t always rewarded; the wicked aren’t always punished; in fact, it’s all too often the other way around. If we read the end of the story in that way, we must be missing something. And indeed we are.

The lesson to be learned here requires that we compare the Job who is “restored” with the Job who existed before all of his losses. That earlier Job was a man who sought to control his world. We are told that that Job “would rise early in the morning and offer burnt offerings according to the number [of his children]; for Job said, ‘It may be that my children have sinned, and cursed God in their hearts.’ This is what Job always did.” (1:5) The restored Job, having been shown how uncontrollable the world is, turns loose of control; even before his death would require him to, he gives an inheritance to his children, his daughters as well as his sons. (42:15)

Ellen F. Davis, Professor of Bible and Practical Theology at Duke University Divinity School, in her book Getting Involved with God: Rediscovering the Old Testament (Cowley:Cambridge, MA, 2001), characterizes God’s speeches to Job, just the opening part of which we heard in last week’s reading, as posing for Job and us this question: “Can you love what you do not control?” (pg. 140)

You may be familiar with a popular saying that goes something like this: “If you love something, set it free. If it comes back, it’s yours. If it doesn’t, it never was yours.” God’s admonitions to Job and his restoration of Job’s fortunes affirm the first part of that, but call into the question the bits about return. The point here seems to be that even if it does return, it was never yours, at least it was never yours to control. In God’s descriptions of nature, of the unruliness of the weather, of the harshness of the wilderness, of the violence of the seas, of the wildness of the beasts, God made it clear that God made Creation wild and free, but God nonetheless loves Creation. This new, restored Job has learned to love his family in the same way, respecting their dignity and freedom, not seeking to control their world.

So the lesson for us to learn, the spiritual medicine for us at the end of the book, like the first lesson at its beginning, has to do with our lack of control. From the early scenes, we learned to accept that we cannot control the world; at the end, we learn to love it anyway. Love it even its most out-of-control, darkest times, because the lesson at the end of this Book of Job tells us that when the dark, uncontrollable night is over, the sun always rises. There is always the promise of hope. That is not only the balm at the end of Job’s story, it is the recurring message of the story of God and God’s People told again and again.

In the time of Noah, it rained for forty days and forty nights; water covered the earth for nearly a year. There was nothing Noah and his family could do about it; they were not in control. But, eventually, the dry land appeared again and God hung a rainbow in the sky.

For generations, the Hebrews were slaves in Egypt. There was nothing they could do about; they were not in control. But then God sent Moses and they were freed.

For forty years they wandered the desert because they were not in control, but eventually Moses led them to, and Joshua led them into, the Promised Land.

The Babylonians sacked Jerusalem and carried away the leaders and a goodly portion of God’s People to Babylon. They were exiled for seventy years; there was nothing they could do about it; they were not in control. But, eventually, God raised up Cyrus the Persian who defeated the Babylonians and set the Israelites free to return and rebuild.

Bartimaeus was blind. There was nothing he could do about it; he was not in control. But, eventually, the Son of God happened by and his sight was restored.

The Son of God himself was beaten, mocked, crucified and killed, laid in a tomb that was not his own. There was nothing he could do about it; he had given up control. But, eventually, there was Easter!

The last verse of the Book of Job as we have received it is, “And Job died, old and full of days.” But in some Greek-language texts there is one more verse added, “And it is written that he will rise again with those whom the Lord raises up.” The end of the Book of Job is a reminder to love what we cannot control, to love what is wild and free, because as bad as things may get, as dark and out-of-control as they may be, eventually there will be something very much like resurrection. And that is balm for our souls, that we like Job “will rise again with those whom the Lord raises up.” 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.

The Patients of Job: Part Three – “What Is Half of 11?” – Sermon for Pentecost 21, Proper 24B – October 21, 2012

October 21, 2012 / eric / 3 Comments

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This sermon was preached on Sunday, October 21, 2012, at St. Paul’s Episcopal Church, Medina, Ohio, where Fr. Funston is rector.

(Revised Common Lectionary, Proper 24B: Job 38:1-7,34-41; Psalm 104:1-9,25,37b; Hebrews 5:1-10; Mark 10:35-45. These lessons can be read at The Lectionary Page. At St. Paul’s Parish, the whole of Job 38 was read as the Old Testament lesson.)

The illustrations which follow in this sermon were presented as PowerPoint slides during the homily.

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This is our third installment in the sermon series The Patients of Job and we begin with a diagnostic question: What is half of 11?

Job 38:1-7, (34-41) Psalm 104:1-9, 25, 37b or Isaiah 53:4-12 Psalm 91:9-16 Hebrews 5:1-10 Mark 10:35-45

Think about that for a while and we will return to this question in a moment. First, however, we need to catch ourselves up-to-date on the story of Job.

When we left Job last week, he and his friends Eliphaz, Bildad, and Zophar had had a long conversation about Job’s condition, his various misfortunes, and his own purity or blameworthiness; they then waxed philosophical about a hypothetical and stereotypical wicked man, being rather unclear whether that man was, in fact, Job. We were left with Job determined to take God to court where he would plead his innocence, but in something of a quandary because he was unsure where to find God.

Despite his confusion and bewilderment about the whereabouts of the Almighty, Job then spends the next nine chapters laying out his case. Bildad interrupts him briefly, but other than that the three friends do not speak further. There is a brief excursus in Chapter 28 about creation and wisdom, and scholars are unsure if Job is actually the speaker of that portion; it may be that this is one of the friends or even the narrator of the story speaking, but the text is unclear. When Job finishes, a newcomer begins to speak, Elihu the son of Barachel the Buzite. He comes on the scene unannounced, expresses his anger at Job and his friends because of their lack of understanding about God, and picks holes in some of their arguments. Most scholars think this a later addition to the book because Elihu’s speeches really add nothing and interrupt the flow between Job’s final speech and the appearance of the character God whose first speech in response to Job we heard today as our Old Testament reading. (I asked our lector to read the whole of Chapter 38, not simply the selected verses required by the Lectionary.)

My friend and colleague Steve _________, who is now the priest-in-charge of St. Bartholomew’s Episcopal Church in Mayfield Village, recently characterized the Book of Job, and this chapter of it in particular as “Job asking, ‘Why am I, a righteous man, suffering so?’ and God’s answer is ‘I am God and you are not.'” As Steve noted, that is not an entirely satisfying answer! I’ve often thought of the book and God’s answer in even less positive terms; it has frequently seemed to me that God’s response is (pardon the expression!), “Who the hell are you?”

But as I re-read the whole of the story in preparation for these sermons, and again as I have written each homily, I think that Steve and I have been wrong about this story. I don’t think God’s answer is either “I’m God and you’re not” or “Who the hell are you?” I think God’s answer is “What is half of 11?” And, again, I’ll come back to that.

I mentioned Chapter 28 earlier; that chapter really sets the background for God’s response to Job in this chapter. Chapter 28 has been called “one of the most exquisite poetic compositions of the entire Bible” (New Interpreters Bible, Vol. IV, Abingdon Press:1996, p. 528); I encourage you to read it! In Chapter 28, the speaker (whether Job or someone else) addresses the paradox of wisdom which cannot be found because it is everywhere. “Surely there is a mine for silver, and a place for gold to be refined,” it begins. (v. 1) “But where shall wisdom be found?” it asks, “And where is the place of understanding?” (v. 12) In what is really a hymn to wisdom and creation, the speaker sings of precious metals and prized gemstones, of the animals of nature, of the phenomena of weather, and of God who understands the way of wisdom because God “looks to the ends of the earth, and sees everything under the heavens.” (v. 24) Human beings, says the speaker, find wisdom through participation in creation in two particular ways. First, by what the speaker calls “the fear of the Lord,” a biblical term for piety or prayerful mindfulness; second, through “departure from evil,” which is to say moral action and uprightness. In these ways, human beings participate in the integrity of creation and understand the interrelatedness of all things; in a word, human beings find wisdom through creation and in creativity. This, then, is the background for what God says to Job in Chapter 38.

Job has laid out his legal case and made his arguments. God appears on the scene and rather than answer the lawsuit, he turns the tables on Job and starts asking him a lot of questions about nature. He asks about the seas, about wild animals, about storms and clouds and thunder, but says not a word about any of the points Job has laid out so carefully in his legal case . . . not a word. Instead, God’s address to Job is characterized by an “unrelenting use of rhetorical questions: ‘Who?’ ‘Where?’ ‘How?’ ‘What . . . can you . . . have you . . . do you know?'” (N.I.B., p. 598)

“What,” says God, “is half of 11?” Well, not actually. “What is half of 11?” is a question asked by my friend John O’Keefe. And, of course, we all know the answer, don’t we? Half of 11 is 5.5. You take 11; you divide it by 2; you get 5-and-a-half. Done.

5.5

But are we? In John’s book, The Church Creative (CreateSpace:2012), he suggests we ought to open ourselves to considering the question “What is half of 11?” from different and unexpected perspectives. (See also John’s website, The Church Creative.)

What if we visualize or understand this question not as “What is half of the number 11?” but “What is half of a character made up of two 1s, two vertical strokes?” Then half of 11 is . . .

. . . and the second half is . . .

1 & 1

Or what if we think not in Arabic numerals but in the Roman numerals?

What Is Half of XI?

Then the first half of XI is an X . . .

. . . and the second half is an I.

X & I

Or, we could just slice the figure horizontally so that there’s a top half . . .

Top of XI

. . . and a bottom half.

Top & Bottom of XI

Here’s another thought. Think in terms of words, not numbers. “What is half of e-l-e-v-e-n?”

What is half of eleven?

Obviously, the first half is “e-l-e” . . .

ele

. . . and the second, “v-e-n”.

ele & ven

Or, half of the word “eleven” is made up of the vowel “e” . . .

eee

. . . and the other half is made up of consonants.

eee & lvn

I suggest to you that God’s numerous rhetorical questions are meant to get Job to look at himself, his situation, his losses, and his current condition, from a different perspective, to understand God in a different way. God’s response to Job is like asking “What is half of 11?”

Just like us, when we read that question as being only and solely a math problem, Job has a particular way of seeing the world, a particular way of understanding reality, a particular way of understanding God. His frame of reference, if you will, was the social structure of his world, the village, clan, and family structure within which his life was lived. Job’s theological imagination was framed by that structure; the metaphors through which he sought to understand God came from that structure. Just as Job, acting as a person of honor, would hear and respond to a complaint from one of his employees or one of his children, so he believed God would hear and respond to his case. “Job’s image of God is developed out the highest and best values of his society, values that Job has always tried to embody.” (N.I.B., p. 556) This is fully in keeping with the Biblical tradition of “thinking about God by means of metaphors drawn largely from the realm of human relations.” (Ibid.) The problem, of course, is that such metaphors are limited and inadequate. God is not simply an ideal human person; God is “wholly other”, and God will not fit completely into the neat and tidy lines of our metaphors. Job is only partially correct about God. God will (and does) deal with Job as a loving Parent might deal with a child, but not in the way Job anticipates.

My daughter Caitlin recently shared with me an essay she wrote for one of her college courses. In it she related a story about my uncle, who was a very talented professional artist, teaching her to draw. This is her story:

My great uncle Richard was the first person to let me loose with a tool and tell me that I had the power to create “Art”. Sitting under an orange tree in my Grammy’s backyard, he handed me some colored pencils and told me to draw my favorite thing; at the time it was flowers. My geometric and organic patterns turned into a kid’s rendition of paisley. Once I got that flower thing down I wanted to move on to something more awesome. I couldn’t think of what to draw, so Uncle Richard decided to teach me a Surrealist technique to ease the imagination process. He told me to take a black pen, and without thinking about it too much, draw one continuous line all over the paper, “Just scribble it all up.”

After I scribbled the most extreme mess on the page, he told me to “make the ends meet.” I found the point at which I began my crazy doodle, connected the dots and then colored in the shapes between the lines with a myriad of color as he suggested. The great American painter Jasper Johns said the way to make art is to “Do something, then do something to that, then do something to that.”

My uncle had my daughter do something like this . . .

Squiggle

. . . and then do something like this to it.

Squiggle Colored-in

In this way, Uncle Richard taught Caitlin that she had (as she put it) “the power to create.” It must have worked; last year Caitlin painted this watercolor . . .

and, with it, won a scholarship at the University of Missouri.

God’s response to Job, all those rhetorical questions – “Who?” “Where?” “How?” “What . . . can you . . . have you . . . do you know?” – were God’s way of getting Job to “just scribble it all up,” of getting Job to stop being confined within the lines and limits and inadequacies of his metaphors, of getting Job to think creatively, of helping Job to find wisdom by participating in the integrity of creation and through understanding of the interrelatedness of all things. God’s response was not asking Job “Who the hell are you?” and God wasn’t answering his complaint with “I’m God and you’re not.” God was, however, saying, “I’m God but not in anyway you’ve ever considered, understood, or even imagined.” God was saying, “Neither I nor the world I created will fit within the neat lines of your metaphorical box.”

God’s response to Job is an invitation, and therein is the balm for us as “Patients of Job”, the prescription for whatever sickens our souls, for remedy for whatever ails our realities. God’s response is an invitation to Job and to us to participate in creation, to “scribble it all up,” to do something, then do something to that, then do something to that, to answer “What is half of 11?” in unexpected ways, to be creative in our problem solving. The answer to Job’s problem is not to sit on his pile of ashes moaning and complaining, disputing legalisms and “did I deserve it?”s with his friends; the answer to Job’s problem is not to sit on his pile of ashes framing legal arguments and preparing to sue God! The answer to Job’s problem is to get creative, to do something unexpected, to think outside the box. And that is spiritual medicine for us because, just like Job’s, neither our problems, nor our world, nor our God . . .

. . . will fit in our neat metaphorical boxes. Amen.

The Patients of Job: Part Two – “I Don’t Know Where to Find God!” – Sermon for Pentecost 20, Proper 23B – October 14, 2012

October 14, 2012 / eric / 0 Comments

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This sermon was preached on Sunday, October 14, 2012, at St. Paul’s Episcopal Church, Medina, Ohio, where Fr. Funston is rector.

(Revised Common Lectionary, Proper 23B: Job 23:1-9,16-17; Psalm 22:1-15; Hebrews 4:12-16; and Mark 10:17-31. These lessons can be read at The Lectionary Page.)

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Lost and Confused Signpost In last week’s reading from the Old Testament, you will remember, God gave Satan permission to test the righteousness of a man of integrity named Job. First all of Job’s possessions and his family are taken from him: his oxen and donkeys are carried off by Sabeans; his sheep are burned up in a fire; his camels are stolen by the invading Chaldeans; and the collapse of a house kills all of Job’s ten children. But Job, being a righteous man, does not curse God; instead, he shaves his head, tears his clothes, and says, “Naked I came from my mother’s womb, and naked shall I return there; the Lord gave, and the Lord has taken away; blessed be the name of the Lord.” Job does not sin or curse God. (1:21-22)

Therefore, Satan returns to God and seeks permission to cause Job bodily, suffering as well. God agrees saying, “He is in your power; only spare his life.” (2:6) Satan, therefore, afflicts him with a loathsome skin disease. Job’s response is to scratch his skin with broken pottery and sit down in a pile of ashes. Job’s wife prompts him to “curse God, and die” but Job answers that she is speaking foolishly, and she departs the scene and will not be heard from again. As Chapter Two closes, Job’s three friends, Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite, having heard of his calamity, come to comfort him. When they arrive, they join him in mourning, tearing their own clothes, weeping loudly, throwing dust on their heads, and sitting with him in silence for a week.

After that week of silence, a dialog ensues between the friends and Job. Each speaks in turn in three cycles of addresses, and Job answers them. In the first cycle – and I admit that this is a very simplistic summary – Job curses the day he was born, but essentially holds that he is blameless and does not deserve what has befallen him; this indeed, will be his position throughout the rest of the book.

Eliphaz is the first of his friends to speak; basically, he asserts his agreement with Job that Job is blameless. “Is not your fear of God your confidence,” says Eliphaz, “and the integrity of your ways your hope?” (4:6) So Eliphaz advises him to “seek God, and to God . . . commit [your] cause.” (5:8) Eliphaz is sure that if he does so, Job will live to a ripe old age. But Job, in his misery is not able to hear what his friend says; he continues to complain of “the anguish of [his] spirit” and “the bitterness of [his] soul.” (7:11) “I loathe my life,” says Job, “I would choose death.” (7:15-16)

The next to speak is his friend Bildad. Bildad also speaks of Job’s innocence and integrity, but in a somewhat more conditional way. He’s not quite as sure as Eliphaz: “If you are pure and upright,” he says, “surely then [God] will rouse himself for you and restore to you your rightful place.” (8:6) Job is more responsive to Bildad. He acknowledges that what his friend says is true, but then rejects his advice asking, “How can a mortal be just before God? If one wished to contend with [God], one could not answer him once in a thousand.” (9:2-3) Although he rejects Bildad’s advice, this is an important turning point in the story, I think, because it is here that the seed of the idea of contending with God in a lawsuit is planted in Job’s mind. Nonetheless, he still complains of the bitterness in his soul and says he’d rather die.

The last of his friends to speak is Zophar. Zophar isn’t buying the blamelessness argument. He believes that punishments and rewards in life follow directly from our actions; if Job has suffered these calamities, Job must have committed some great sin. He simply assumes that Job is guilty: he condemns Job for babbling and for mocking the Almighty. “Shall no one shame you?” he asks Job. “Know this, Job! God exacts of you less than your guilt deserves.” (11:3,6) But Job will have none of Zophar’s condemnation: “I am a just and blameless man,” he asserts. (12:4) “I may be a laughingstock, but I am a just and blameless man.”

Now the idea of taking God to court has rooted firmly in Job’s imagination: “I would speak to the Almighty,” he declares, “and I desire to argue my case with God.” (13:3) As the first cycle ends, in fact, Job is starting to formulate his arguments.

In the second cycle of speeches, the characters leave behind the specific issue of whether Job is blameless or guilty, righteous or sinful. In fact, the second cycle of speeches seems to have little or nothing to do with Job himself. Instead, the characters debate the issue of whether, in fact, the retribution that sometimes falls upon the wicked is a result of their own blameworthiness, and all of the friends seem to be in agreement that it is. Whether this debate has anything to do with Job’s situation is somewhat ambiguous; none of the friends identifies Job as the wicked person they describe in their speeches. In answer to each of them, Job complains that their words are not a comfort to him. At the end of the second cycle, he tells them, “You comfort me with empty nothings” and “there is nothing left of your answers but falsehood.” (21:34) Apparently in reply to Job – it’s not really all that clear that it is a response, however – Eliphaz tells him that he should follow the advice of the righteous who say, “Agree with God, and be at peace; in this way good will come to you.” (22:21)

This is where the lectionary has brought us today, to Chapter 23, most of which is today’s Old Testament lesson. We are more than halfway through the Book of Job; the first two cycles of speeches have been made; and Job’s mind seems to have been made up. He is determined to take God to court and argue his case. “I would lay my case before him, and fill my mouth with arguments.” (23:4) In the verses the lectionary has left out, Job continues to argue his innocence, asserting that

[God] knows the way that I take; when he has tested me, I shall come out like gold. My foot has held fast to his steps; I have kept his way and have not turned aside. I have not departed from the commandment of his lips; I have treasured in my bosom the words of his mouth. (23:10-12)

Job’s problem now, he believes, is that he doesn’t know where to find God! “If I go forward, he is not there; or backward, I cannot perceive him; on the left he hides, and I cannot behold him; I turn to the right, but I cannot see him.” (23:8-9) This uncertainty seems to shake Job’s confidence in his case: “God has made my heart faint,” he says, “the Almighty has terrified me.” But faint and terrified though he may be, Job does present his case. None of the friends speak again, except Bildad who interrupts to ask Job’s own question, “How can a mortal be can righteous before God?” (25:1-6) Job pleads his case with eloquence and at the conclusion of the third cycle, his three friends have “ceased to answer Job, because he was righteous in his own eyes.” (32:1)

So what are we to make of today’s lesson from Job, this brief chapter in which we find Job wondering where to find God? What balm for our souls, what spiritual medicine for the “Patients of Job” does it offer?

Job’s confusion and anxiety at the elusiveness of God are echoed in today’s Psalm whose first verse is familiar to us from the story of Christ’s Crucifixion:

My God, my God, why have you forsaken me?
and are so far from my cry
and from the words of my distress? (Ps. 22:1)

God seems to be so far away that God cannot be found: “He is not there . . . I cannot perceive him . . . I cannot behold him . . . I cannot see him.” Job feels that he has been abandoned by God. But wait! Job knows that God has tested him; Job has known God’s terrifying presence. Job finds this reassuring; although Job cannot see God, God can perceive Job! God’s knowledge of Job is his comfort; it will assure his vindication. Although Job does not know where to find God, God knows where to find Job and this convinces Job that he can, in the words of today’s reading from the Letter to the Hebrews, “approach the throne of grace with boldness.” In fact, he shall do so, and so can we!

Not knowing where or how to find God is the existential problem of modern life. Baptist theologian Brooks Ramsey sums up the problem nicely in this question: “It is easy to sense God’s presence when things are going right. But where is God when things fall apart?” While the Book of Job offers no easy answers to this question, it does assure us that God is there even though we, like the character Job, may be unable to perceive God’s presence. The French Reformed theologian Jacques Ellul wrote in his book Hope in Time of Abandonment that it is in those times when we share Job’s frustration that hope is truly born:

Hope comes alive only in the dreary silence of God, in our loneliness before a closed heaven, in our abandonment . . . Hope is a protest before this God, who is leaving us without miracles and without conversions, that he is not keeping his Word.

Now, I don’t believe that God is ever truly silent, nor that God does not keep God’s promises; but I do know that there are times in our lives when we are all like Job – we cannot seem to find God; we do not sense God’s presence; and we do not know where to look for God.

Hope, as Ellul said, is humanity’s answer to God’s apparent silence, to God’s elusiveness, and it is through hopeful prayer that we demand the fulfillment of God’s promises; it is through prayer that we, like Job, approach the throne of grace and plead our case. We do not need to know where to find God in order to pray; we do not need to know where to find God in order to have hope.

Our Christian faith that assures us that in our times of pain and suffering God comes to us. God finds us and comes to us in the loving acts of others. In illness, God finds us and comes to us in the ministrations of the medical professionals who treat us. In emotional distress, God finds us and comes to us through friends, family members, and others who offer us encouragement. In moments of deep need, God finds us and comes to us in a mysterious way through those who care. This gives us hope and courage. We need not cry out like the character Job, “Oh, that I knew where I might find [God];” (23:3) God knows where to find us.

This is the balm for our souls, the spiritual medicine that we, the “Patients of Job,” find in today’s lesson from the Book of Job, that in our times of need, God knows where to find us and that God does, indeed, come to us. Amen.

God Has Done Great Things – From the Daily Office – October 9, 2012

October 9, 2012 / eric / 1 Comment

From the Psalms:

When the Lord restored the fortunes of Zion, then were we like those who dream.
Then was our mouth filled with laughter, and our tongue with shouts of joy.
Then they said among the nations, “The Lord has done great things for them.”
The Lord has done great things for us, and we are glad indeed.

(From the Daily Office Lectionary – Psalm 126:1-4 (BCP Version) – October 9, 2012)

Jesus Clapping and Shouting for Joy (artist unknown) Have you ever visited a church which as part of its normative worship service gives congregants an opportunity to voice aloud their own prayers to God? It may surprise some that the Episcopal Church is one such religious group. In the typical service of the Holy Eucharist in the Episcopal Church, following readings from Scripture, the sermon and a recitation of the Nicene Creed, the congregation is led in a responsive cycle of prayer called The Prayers of the People.

A rubric (a direction for the conduct of worship services) in The Book of Common Prayer outlines what is to be included in these prayers. It states that

Prayer is offered with intercession for
The Universal Church, its members, and its mission
The Nation and all in authority
The welfare of the world
The concerns of the local community
Those who suffer and those in any trouble
The departed (with commemoration of a saint when appropriate)
(BCP, Page 359 or 383)

Six forms of suggested prayers are provided in the BCP, but other forms conforming to the rubrical requirements may be used. Each of those forms provides opportunities for silence during which the People are encouraged to speak their own petitions, intercessions, or thanksgivings. The sixth form even includes this specific invitation, “The People may add their own thanksgivings.” (Page 393)

I have visited a lot of Episcopal Churches. I have heard many prayer leaders invite the People’s prayers during those silences. I have seldom heard anyone laugh, shout with joy, or express gladness because the Lord has done great things for them. Why do you suppose that is? Garrison Keillor (who is an Episcopalian, by the way) has suggested that “Episcopalians believe in prayer, but would practically die if asked to pray out loud.” That may be doubly true of giving thanks out loud.

I have no answer to the question. Keillor suggests that Episcopalians are known for our blandness, our excessive calm, and our fear of giving offense, and maybe that’s part of it. I don’t know. But I do wish in prayers and worship that we would laugh a little more, shout with joy from time to time, and let our gladness show when God has done great things for us, because God has done great things for us!

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

The Patients of Job: Part One – Sermon for Pentecost 19, Proper 22B – October 7, 2012

October 7, 2012 / eric / 0 Comments

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This sermon was preached on Sunday, October 7, 2012, at St. Paul’s Episcopal Church, Medina, Ohio, where Fr. Funston is rector.

(Revised Common Lectionary, Proper 22B: Job 1:1; 2:1-10; Psalm 26; Hebrews 1:1-4; 2:5-12; and Mark 10:2-16. These lessons can be read at The Lectionary Page.)

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Job's Repentance (Artist Unknown) I know two things today that I didn’t know earlier in the week. First, I know that people read our sign. I got two telephone calls and one email telling me that we had misspelled “patience” on the sign. Second, I know that people won’t believe you when you tell them you did it on purpose. But I really did name this sermon series “The Patients (P-A-T-I-E-N-T-S) of Job” for reasons that I hope will become clear very shortly.

Before diving into that subject this morning, however, a word about the Lectionary. For the next four weeks our lessons from the Old Testament will be from the Book of Job as we follow what is called “Track One” of the Revised Common Lectionary.

Track One is a semi-continuous reading of major Old Testament books. The idea this is that we tend to short-change the Old Testament in our Sunday Eucharistic lectionary, and that we need to hear more of the Old Testament and be more familiar with it. So Track One is set up so that we can see the development of some of the great Old Testament stories over the course of successive Sundays; this gives us peculiar opportunities for preaching series like the one we’re embarking on today. The assumption, of course, is that the congregation each Sunday is made up of who actually come to church every week to hear the unfolding of the Old Testament readings in this way. That’s not always a valid assumption. Many of our people, because of work schedules or whatever, do not make it to church every Sunday and so are likely to miss huge chunks of the story. So each week in these sermon there may be a bit of repetition to bring these folks up to speed; I hope weekly congregants will bear with us on that score. (For those of you who may not be here every week, the sermons and lessons will be on the internet for you.)

There other thing about Track One is that, unlike Track Two, which is a Gospel-related track in which the Old Testament reading is selected because it has some sort of thematic connection to the Gospel reading appointed for the day, there is no specific link between the lesson from the Hebrew Scriptures and the lessons from the Christian Scriptures. For example, today we heard part of the backstory of Job’s suffering (we’ll return to that in a moment), while the Gospel focused on Jesus’ teaching about marriage and divorce. I suppose one could draw a connection between the little spat Job and Mrs. Job have at the end of the Old Testament reading and what Jesus has to say, but I’m not going to go there. So for the next few weeks, please don’t expect much exegesis of the Gospel lessons.

So, now, let me answer the signage critics and explain why I chose to (apparently) misuse the word “patients” on our sign. Obviously it is a play on the familiar statement made of a long-suffering individual that he or she has “the patience of Job”. That’s an odd turn of phrase because, as we shall see, Job is not particularly patient; he is at turns angry, demanding, petulant, and sullenly silent, but he is not patient. Nonetheless, I chose to play with and make a pun on that old concept because the story of Job is one to which we can turn are in need of balm for whatever turns in life may beset us.

The great preacher St. John Chrysostom, in a sermon on the Gospel of John, said of Holy Writ,

The divine words, indeed, are a treasury containing every sort of remedy, so that, whether one needs to put down senseless pride, or to quench the fire of concupiscence or to trample on the love of riches, or to despise pain, or to cultivate cheerfulness and acquire patience – in them one may find in abundance the means to do so. (Hom. 37 On John.)

In a sermon on St. Paul’s letter to the Colossians, he likened the Bible to a medicine chest:

Listen, I entreat you, all that are careful for this life, and procure books that will be medicines for the soul . . . . If grief befalls you, dive into [the Holy Scriptures] as into a chest of medicines; take from there comfort for your trouble, be it loss, or death, or bereavement of relations; or rather do not merely dive into them but take them wholly to yourself, keeping them in your mind.” (Hom. IX On Colossians)

This is especially true of the Book of Job.

This book, as I made mention from this pulpit some weeks ago, is a work of fiction, but that does not stop it from being a work from which we can learn great truth. Or perhaps I should say “great truths” for, more than any other book in the Bible, Job offers what some might call a “post-modern” or pluraform vision of truth. Job, in the midst of his suffering, is visited by his wife, his friends Eliphaz, Bildad, and Zophar, and a fourth man, Elihu (who may just be a passerby). Each of them offers an explanation of why life has treated Job so shabbily and offers advice as to how he should respond. Job’s answer to each of them is basically, “That may be true for you, but it’s not true for me!” The character Job could be the patron saint of our post-modern age, and the Book of Job offers us a variety of remedies, a selection of alternative truths for whatever besets our spirits; it also provides a glimpse at the over-arching meta-truth that sustains our lives, namely the awesome power of God. We all come to this book, as we come to all of Scripture, as patients seeking medicine for the soul; we are all the “patients of Job.”

When we first open this text we are treated to two scenes involving the characters God and Satan. (I put it that way very advisedly, very carefully. Please always remember that this is a work of fiction and so we have a character named “God” and a character named “Satan” who may or may not behave in the ways the Creator and the Adversary actually interact with the world.) In both of these scenes these two characters make and continue a wager regarding Job. In Chapter 1, all the heavenly court appears before God, including Satan whom God asks where he has been. Satan answers that has been “going to and fro on the earth, and from walking up and down on it.” (1:7) God asks if he has seen God’s servant Job who is a good and righteous man. Satan replies that he has, but then challenges God about Job’s virtue suggesting that Job is only righteous because God has provided him a good life. So they make a wager; Satan bets that if Job loses everything he has, he will curse God. God gives Satan authority to strip him of his wealth and possessions, but forbids him to lay a hand on Job. The next thing we know, Job is struck by calamity after calamity all within a very short time. Four servants come to him, one after another, the next coming before the one before has even finished speaking, telling him that Sabaeans have come and stolen his oxen and donkeys, a fire has destroyed his sheep, Chaldean invaders have killed all his servants, and a collapsing house has killed all his sons and daughters. Job is left with nothing; he tears his clothing, shaves his head, and falls to the ground, but the narrator assures us that “in all this Job did not sin or charge God with wrongdoing.” Rather, he blesses the Name of God! (1:20-21)

Which brings us now to our reading for today and the second scene in the heavenly throne room. Again, the court is assembled; again, Satan is there having come “trom going to and fro on the earth, and from walking up and down on it.” (2:2) Again, God asks if Satan has considered Job; and again, Satan makes a bet with God. It’s all well and good that he’s lost everything, but he’s still alive and healthy; “touch his bone and his flesh,” says Satan, “and he will curse you to your face.” (2:5) “Very well,” says God, “you can cause him illness, but do not take his life.” So Satan “inflict[s] loathsome sores on Job from the sole of his foot to the crown of his head.” (2:7) Job’s response is different from his actions in the first chapter; he engages in no new acts of mourning or worship. Instead, he picks up a piece of broken pot, scratches at his sores, and sits down on a pile of ashes. At this point Mrs. Job (she isn’t given her own name in the text) says to her husband, “Do you still persist in your integrity? Curse God, and die.”

One commentary points out that the concept of integrity in the Old Testament has two prongs. First, it “denotes a person whose conduct is completely in accord with moral and religious norms.” Second, it describes someone “whose character is one of utter honest, without guile.” (The New Interpreter’s Bible, Vol. IV, Abingdon Press: 1996, page 356) Mrs. Job seems to sense that for her husband to “persist in his integrity” in this situation, he cannot do both. She seems to be arguing that “if Job holds on to integrity in the sense of conformity to religious norm and blesses God as he did before, . . . he will be committing an act of deceit. If he holds on to integrity in the sense of honesty, then he must curse God and violate social integrity, which forbids such cursing.” (Ibid.)

Job, however, tells her she is being foolish. In fact, the Hebrew here is rather stronger – the commentary notes that a more accurate contemporary translation would be that he tells her she is “talking trash”! Job insists that there is no conflict between religious integrity and personal honesty. We are again assured by the narrator that “in all this Job did not sin with his lips.” (2:10)

This is where our reading this morning ends, but it is not the end of Chapter 2. As the chapter ends, Job’s three friends – Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite – hearing of all of his troubles meet together to come to console and comfort him. On seeing his state, they tear their own clothes, weep loudly, throw dust upon their own heads, then sit down in the dirt with him. For a week they sit there with him in silence.

So what are we to make of these initial scenes from the story of Job. If St. John Chrysostom is right and there are “medicines for the soul” to be found here, what are they? I suggest there are a couple of things to be learned here which may be of some comfort in our modern age. The first is found in this book’s rejection of the facile answers of an older “wisdom religion” tradition.

I am sure that we have all, at one time or another, faced the death of a loved one, the loss of something or someone precious to us, or some other personal tragedy or difficult situation; or that if we have not, we surely will. And I’m equally sure that in such a situation we are all prone to ask an interior question along the lines of “Why me?” or “What have I done to deserve this?”

That older “wisdom religion” which runs through our faith tradition encourages that sort of thinking. Elsewhere in Holy Scripture, in the Book of Proverbs, for example, we are told:

Walk in the way of the good, and keep to the paths of the just. For the upright will abide in the land, and the innocent will remain in it; but the wicked will be cut off from the land, and the treacherous will be rooted out of it. (2:20-22)

And again:

The Lord’s curse is on the house of the wicked, but he blesses the abode of the righteous. Toward the scorners he is scornful, but to the humble he shows favor. The wise will inherit honor, but stubborn fools, disgrace. (3:33-35)

The message seems clear: “Do good, you’ll be rewarded with good. Do bad, you’ll be punished with bad.” It suggests a sort of post hoc ergo propter hoc (Latin for “after this, therefore because of this”) assumption that if something bad has happened to me, I must have done something bad to deserve it. And it’s not too far to the next thought, “I’ve not only done something bad, I am bad.” But post hoc ergo proper hoc is a logical fallacy and that line of reasoning is just plain wrong, as the story of Job clearly demonstrates.

Although this Book of Job is part of the “wisdom literature” and firmly grounded in the wisdom tradition, it offers a sound critique of that tradition. The character Job, an upright and righteous man, a man of integrity, is visited by loss and calamity through no fault of his own. He does not deserve what happens to him. His story avoids the clicheic simplicity of the older wisdom tradition and rejects that “Why me? What have I done to deserve this?” thinking to which we are all prone. His story “is, in fact, an impassioned assertion of the awareness that the simple moralism of most wise men is hardly enough.” (Jay G. Williams, Understanding the Old Testament, Barrons Educational Series: 1972, page 267)

Stuff sometimes happens in a person’s life, as it does in the story of Job, that he or she does not deserve and for which he or she is not to blame! Stuff sometimes happens in your life that you do not deserve, and you are not to blame for it! That is the first bit of medicine we find in these introductory scenes in the Book of Job. Give up the “Why me? What have I done to deserve this?” thinking, and stop beating yourself up over things you can’t control!

The second bit of “medicine” is the book’s apparent rejection of religious ritual as a touchstone of goodness and integrity. It is important that Job is afflicted with “loathsome sores” because, according to Jewish law in the Book of Leviticus, a person inflicted with a skin disease is ritually impure and an outcast from society. Such an individual is referred to in Hebrew as a metzorah. Jewish law as set forth in the Book of Leviticus requires the metzorah to be shunned; the person must live alone outside the confines of the community. In chapter 13 of Leviticus we read that he or she must show their sores to the local priest, and then

. . . shall wear torn clothes and let the hair of his head be disheveled; and he shall cover his upper lip and cry out, “Unclean, unclean.” He shall remain unclean as long as he has the disease; he is unclean. He shall live alone; his dwelling shall be outside the camp. (Lev. 13:45-46)

Job, however, does none of this; he does not follow any of the Levitical requirements, nor do his friends. Eliphaz, Bildad, and Zophar do not shun him, nor leave him alone outside the community. Integrity, this story assures us, does not rest in conformity to religious norms.

This should come as good news, as balm for our modern and postmodern souls, because, as Emerging Church blogger Drew Tatsuko has pointed out, “religions that make these exclusive claims to Truth demand conformity; religions that demand conformity tend to abuse non-conformists . . . ; and, in history God is [most frequently] revealed among the non-conformists.”

Now this does not mean that, in its rejection of the wisdom tradition, the Book of Job is telling to not live a good and honorable life, or that in its rejection of religious ritual as definitive of personal integrity the book is telling us to abandon our norms of worship and behavior. Rather, what we should take from the story of Job is that life is a set of questions. If there is truth to be found in this book, or in any of the books of the Bible, it is to be found in the process of struggling with those questions. We will wrestle with the questions of Job throughout this month during which our Old Testament readings will be drawn from it. The book has 42 chapters so, clearly, in four weeks of readings we are not going to cover it in depth. But I hope to demonstrate over the course of these sermons that, as my friend Greg Jenks who is Academic Dean at St Francis Theological College, Brisbane, Australia, says, Job “is a biblical text that celebrates the lack of a compelling answer, and instead calls us to faithfulness that sees beyond suffering to a meaning beyond human comprehension.”

I hope you will find, as I said at the beginning of this introductory sermon, that Job is a book which offers us a variety of remedies, a selection of alternative truths for whatever besets our spirits; it also provides a glimpse at the over-arching meta-truth that sustains our lives, namely the awesome power of God.

Simple Wisdom from Above – Sermon for Pentecost 17, Proper 20B – September 23, 2012

September 23, 2012 / eric / 0 Comments

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This sermon was preached on Sunday, September 23, 2012, at St. Paul’s Episcopal Church, Medina, Ohio, where Fr. Funston is rector.

(Revised Common Lectionary, Proper 20B: Wisdom of Solomon 1:16-2:1,12-22; Psalm 54; James 3:13-4:3,7-8a; and Mark 9:30-37.)

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Wisdom Highway Sign The collect for today from The Book of Common Prayer:

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

On the positive side, the side of “things heavenly,” there is the “wisdom from above [which] is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without a trace of partiality or hypocrisy.” On the negative side, the side of “earthly things,” there is “wisdom [which] does not come down from above, but is earthly, unspiritual, [and] devilish;” the story from the Wisdom of Solomon demonstrates what this sort of “negative wisdom” leads to. How do we learn wisdom and how do we learn to choose one sort over the other?

One way, of course, is from our elders. We learn by watching them, by listening to them, by doing what they do. Sometimes that’s good, sometimes not so good, but as the old saying goes, apples don’t fall far from the tree. For most of us, the ways we do things, the ways we make choices and decisions, the ways we react the world around us are pretty much the same ways our parents or grandparents did. I know I’m not alone in having those moments when I hear myself saying something and then think, “O heavens! When did I turn into my father (or into my mother)?”

But the world changes rapidly and we don’t always find ourselves in situations where the “wisdom of the elders” can be used. We face new contexts and different challenges; we deal with a reality that they never encountered.

My wife’s father passed away a couple of weeks ago and last weekend we were away in Nevada for his memorial service. (Our thanks to the many of you who have expressed your condolences.) Paul was 95-1/2 years old, and as we celebrated his life I thought about the way the world has changed in the almost complete century of his life. The Wright brothers flew their plane at Kitty Hawk, North Carolina, just 14 years (almost to the day) before he was born. Look what has happened to the air transportation and space flight since then. Paul’s entire working life was spent in the telephone communications industry and look what has happened in that business and its offshoots, cell phones, smartphones, the internet, Facebook, and all the rest. The world has changed dramatically in just the span of his life, and the wisdom of the early 20th Century is sometimes woefully inadequate in dealing with the 21st Century.

Sometimes we humans can’t deal with change, particularly when it comes at us rapidly as it has in these past several decades. Our reaction is often to try lock things down, to try to stop the change. But we can’t really do that; the world changes anyway. Wisdom, the right kind of wisdom, the “wisdom from above” as James calls it, recognizes that. It is, he says, “willing to yield.” Earlier in his letter, in fact in its very first words, James writes, “My brothers and sisters, whenever you face trials of any kind, consider it nothing but joy, because you know that the testing of your faith produces endurance.” (1:2-3) For James, it is a simple thing: ” Humble yourselves before the Lord, and he will exalt you.” (4:10)

James understands, and he wants his readers, you and me, to understand that nothing is ever locked down, that change can never be stopped, it can only be embraced; for James this is as true for changes in ourselves as it is for changes in the world. In this letter, James writing to the whole church; unlike Paul’s letters which were written to particular congregations to solve particular problems, James’s epistle is written to all Christians in every place at every time. Therefore, he knows he is writing to people who are in different and widely differing circumstances, to Christians who are at different stages of spiritual maturity. But he is able to address each of us, no matter where along the journey we may be, because even our faith is not locked down.

Conversion to Christ is not a one-time thing; it is an on-going, life-long process. We aren’t brought suddenly in a blinding instance from darkness fully into the light so that everything before some point of conversion is left behind and all ambiguity removed. It just doesn’t work that way. Conversion is an on-going process. Every day we have to leave behind our anxieties about earthly things, and learn again to love things heavenly; every day we have to turn away from the wisdom from below, from envy and selfish ambition, from disorder and wickedness, toward the wisdom from above, toward peaceableness and gentleness, toward simplicity and mercy.
I spend some time each day in prayer and one of my favorite resources is this book, Celtic Daily Prayer from the Northumbria Community in northeastern England. In it are readings for each day of the year. This was yesterday’s taken from another book entitled Hebridean Altars: The Spirit of an Island Race by a Scots Presbyterian minister named Allistair MacLean:

When the shadows fall upon hill and glen;
and the bird-music is mute;
when the silken dark is a friend;
and the river sings to the stars:
ask yourself, sister,
ask yourself, brother,
the question you alone have power to answer:
O King and Saviour of all,
what is [Your] gift to me?
and do I use it to [Your] pleasing?

That is a wonderfully wise, spiritually simple question to ask everyday, a question which we each are only able to answer for ourselves in prayerful conversation with God: What is God’s gift to me and do I use it to God’s pleasing? It is a question which can help us to turn from earthly things, from envy and ambition and disorder and wickedness, toward heavenly things, toward peace and gentleness and mercy. It is a question which we, God’s children, should ask everyday in prayerful conversation with the Father.

In today’s Gospel lesson from Mark, when the disciples are arguing amongst themselves about envy and ambition, Jesus took a little child and put her among them; Jesus took the child in his arms and said to them, “Whoever welcomes one such child in my name welcomes me, and whoever welcomes me welcomes not me but the one who sent me.” When Matthew tells this story, Jesus also says, “Unless you change and become like children, you will never enter the kingdom of heaven. Whoever becomes humble like this child is the greatest in the kingdom of heaven.” (Matt. 18:3-4) In Mark’s Gospel he will say this in another setting, “Truly I tell you, whoever does not receive the kingdom of God as a little child will never enter it.” (Mark 10:15)

As a child, we look to our elders to learn wisdom; as children of God, we look to our Father to learn the wisdom from above. In that way, we receive the kingdom of God; we enter the kingdom of heaven. In today’s reading in Celtic Daily Prayer, also from Hebridean Altars, this is the very image presented, the image of a child reaching up to and being lifted up by the Father:

Often I strain and climb
and struggle to lay hold
of everything I’m certain
You have planned for me.
And nothing happens:
there comes no answer.
Only You reach down to me
just where I am.
When you give me no answer
to my questions,
still I have only to raise my arms
to You, my Father
and then You lift me up.
Then because You are my Father
You speak these words of truth
to my heart:
“You are not an accident.
Even at the moment of your conception,
out of many possibilities,
only certain cells combined,
survived, grew to be you.
You are unique.
You were created for a purpose.
God loves you.”

In our world today, the search for spiritual answers, the search for religious certainty, the attempt to lock things down does more to divide than it does to unite. It is a misguided quest governed more by the wisdom from below than by the wisdom from above. The wisdom from above does not try to lock down an unchangeable certainty, but rather turns daily to God with childlike simplicity to ask, “What is your gift for me today?”

In 1848, in the spirit of James’s epistle and Christ’s metaphor of childlike welcoming and faith, Elder Joseph Brackett of the Shaker community in Alfred, Maine, wrote one-verse song describing a simple children’s dance as a paradigm for gaining wisdom. It is entitled Simple Gifts, and these are the words:

‘Tis the gift to be simple, ’tis the gift to be free
‘Tis the gift to come down where we ought to be,
And when we find ourselves in the place just right,
‘Twill be in the valley of love and delight.
When true simplicity is gained,
To bow and to bend we shan’t be ashamed,
To turn, turn will be our delight,
Till by turning, turning we come ’round right.

You’ll find this song in the hymnal, Hymn No. 554. Will you stand and sing it with me today and then everyday remember to seek the wisdom from above by asking that simple question of God: “What is your gift to me today, and do I use it to your pleasing?” Shall we sing?

An Instant of Transforming Grace – Sermon for Pentecost 15, Proper 18B – September 9, 2012

September 9, 2012 / eric / 0 Comments

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This sermon was preached on Sunday, September 9, 2012, at St. Paul’s Episcopal Church, Medina, Ohio, where Fr. Funston is rector.

(Revised Common Lectionary, Proper 18B: Isaiah 35:4-7a; Psalm 146; James 2:1-17; and Mark 7:24-37.)

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Yellow and Purple Wildflowers If you are a political junkie like me, you’ve been following the campaigns, watching the conventions, reading the editorials, and generally getting angry with one side or the other or both and the whole process. You may have noticed, as I have, that candidates are never alone. They are surrounded by a whole corps, an entire gaggle of handlers, some of whom have the responsibility to make sure the candidate stays “on message”, that he or she makes no “gaffs”. Jesus was surrounded by a gaggle, as well, but these were not handlers and there was no one to keep him “on message” except himself. In fact, the gospel witness is pretty clear that even right up to the end the gaggle that followed him around really didn’t understand the message!

To be honest, it’s not clear in today’s lesson whether the gaggle is even around. Mark doesn’t say anything about them and the way he writes this story it sounds like Jesus may have gone without them to the city of Tyre, a gentile town north of the sea of Galilee and on the Mediterranean coast in what is now Lebanon. But whether they were with him or not, he doesn’t have anyone there who can stop him making a really awful racist gaff, from calling this foreign woman “a dog”! O.M.G.! Can you imagine what Fox News or MSNBC would have done with this?

Gentle Jesus, meek-and-mild Jesus, love-everyone Jesus, welcome-the-sinner Jesus has just said about the worst, most insulting, most awful thing he could say to a woman who wanted nothing more than to get medical help for her daughter! And make no mistake about it, that is what he has done. He has uttered a racial slur!
Immediately we want to say, “That can’t be! Jesus couldn’t possibly have been racist!” But Mark’s story of Jesus’ encounter with this Syrophoenician woman says otherwise. Jesus has called this woman, who simply wants a cure for her child, a dog, a dehumanizing ethnic slur common at the time. We can do some theological dancing, some interpretive two-step to avoid this uncomfortable reality, but eventually we have to face the truth. Jesus, with no handlers nearby to stop him making a “gaff”, has uttered a racial insult.

The difficulty of this passage is that we, as 21st Century Christians, want Jesus to be the simple, easy answer to all of our problems and to all of society’s problems. When faced with the problem of racism, whether personal or institutional, we would prefer to think of Jesus as always loving all people regardless of skin color or ethnicity. But Jesus the First Century Palestinian Jew doesn’t give us those easy 21st Century answers. He had a real life and real feelings. He was born and reared in a real culture with all of its trappings.

As a good Jewish man, Jesus would have given thanks daily that he was born a Jew not a Gentile, a man not a woman. He would have said the siddur prayer every day, one version of which praises God “. . . who has created me a human and not beast, a man and not a woman, an Israelite and not a gentile, circumcised and not uncircumcised, free and not slave.” (From the Cairo Genizah.) Even the best of humanity, the Incarnation himself, could get entangled in the sexist and racist snare of this tradition, could get caught up in its inherent system of oppression, its culture of supremacy.

The great lesson of his encounter with the Syrophoenician woman is that it teaches us how the cultural dynamics of racism, of prejudice of any kind, can be overcome in a real moment of conversion. Jesus’ understanding of what he was called to do was changed and expanded because of this gentile woman’s challenge. From that moment, he moved forward, and went about his work with an expanded awareness of who the Good News was for, healing the woman’s daughter and then going deeper into gentile territory.
Mark masterfully combines this story with the tale of healing the man with the speech impediment which seems also to have taken place in gentile territory. Mark writes that Jesus returned to the Sea of Galilee by way of Sidon; if you look at a map, that makes no sense. The Galilean Lake is south of Tyre and inland; Sidon is a considerable distance north of Tyre and on the coast. Like Tyre, it was and is a gentile settlement. The way Mark tells the story it may have been here that Jesus restored the hearing of the man with impeded speech. Mark combines the stories because because the second story explains the first. Jesus metaphorical ears, his ethnic or socio-political ears (if you will) were opened by the woman in the same manner that the deaf man’s physical ears were opened by Jesus. That Jesus went deeper into gentile territory and there healed the deaf man, probably himself a gentile, shows the impact of the woman’s words on Jesus. The man’s ears were opened by Jesus, his tongue was loosened, and he no longer spoke his slurred speech; Jesus’ “ears” were opened by the woman, his traditional upbringing was loosened, and he no longer uttered ethnic slurs.

What is noticeable about both “healings” is their surprising quickness. The Syrophoenician woman challenges Jesus and in a single instant of profound grace his heart is changed; Jesus speaks a single word and in an instant of profound grace the man’s ears are unstopped and his speech restored. These gospel stories of sudden and immediate transformation are combined for us today with a short lesson from the prophet Isaiah who likens the coming of God’s power, the time when the ears of the deaf will be opened and the eyes of the blind will be given sight, to one of the briefest moments in the desert, that time when the spring rains come and the desert quickly blooms.

There’s nothing quite like springtime in the desert! One is never sure when it will happen but one spring day a storm moves in and for a few hours the dry burning sands are covered with pools, the thirsty ground runs with streams that rush through the desert often to the point of dangerous flooding. In just a few more hours, the wilderness blooms with an intensity that truly has to be seen to be appreciated. Around my hometown of Las Vegas, the spring rains produce an incredible variety of blossoms. There are all sorts of different yellows: bear poppy, bristly fiddleneck, buttercups, and desert dandelion, to name a few. There are vivid pinks: beardtongue and arrowweed and the mojave thistle. There’s a red-spotted purple flower called “desert five spot”. There’s a flower called “desert bell” that is the most vivid blue you’ve ever seen and, of course, there are the red-orange California poppies all over the place. It’s just incredible! And it happens almost instantaneously and then, in just a few hours, the desert goes dry again . . . and the brilliant rainbow of desert color is gone, but for that brief moment the desert has been transformed and, truly, it will never be the same again.

Isaiah tells us that that is precisely the way the power of God comes, with that same sort of startling swiftness, in a moment of magnificent immediacy. That’s the way new hearing and new understanding came to the deaf man and, surprisingly, to Jesus, as well. And that’s the way it comes to us. We may study Scripture for years; that’s a good thing to do and we gain knowledge and understanding that way. But it is not through that study that we are transformed. We may attend worship services weekly or even daily; that’s a good thing to do and we show our love of God in that way. But it is not through liturgy that we are transformed. We may regularly give of our time and talent in ministry to the poor; that’s a good thing to do and we serve Christ in others in that way. But it is not through that service that we are transformed. It is, rather, through the swift and surprising in-breaking of God’s power and Spirit that we are transformed! And it is through that transformation that we are empowered to serve with new vigor, to worship with new thanksgiving, to read Scripture with new understanding.

Isaiah assures us that when the waters of God’s power break forth in the wilderness of our lives, when the streams of God’s Spirit flow through the deserts of our existence, then the burning sands of our souls become pools, the thirsty ground of our hearts become springs of living water. Through the words of the Syrophoenician woman it happened to Jesus; through the ministry of Jesus it happened to the man with the speech impediment; and through the power of the Holy Spirit it happens to us. The writer of the letter to the Hebrews declares that God in Jesus became like us “his brothers and sisters in every respect” that he might be “the pioneer and perfecter of our faith” (Heb. 2:17, 12:2) so that, as John says, “we will be like him!” (1 John 3:2) It happens in an instant, like the transformation of the desert in the spring rains or, as Paul said, “in the twinkling of an eye.” (1 Cor. 15:42)

Let us pray:

Almighty and merciful God, how wonderfully you created us and still more wonderfully transform us. In moments of surprising grace, you send your Holy Spirit into our hearts to reform our lives; you constantly renew us through your redeeming love, refreshing us as rain refreshes the wilderness. We thank you for the wondrous streams of your mercy, for the pools of your love, for the water of life which restores our parched spirits and transforms us ever more closely into the likeness of your Son, through whom in the power of the Holy Spirit, we join with the whole Church to give you praise, now and for ever. Amen.

Arise, My Love, My Fair One, and Come Away: A Baptismal Sermon – Pentecost 14, Proper 17B – September 2, 2012

September 2, 2012 / eric / 0 Comments

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This sermon was preached on Sunday, September 2, 2012, at St. Paul’s Episcopal Church, Medina, Ohio, where Fr. Funston is rector.

(Revised Common Lectionary, Proper 17B: Song of Solomon 2:8-13; Psalm 45:1-2,7-10; James 1:17-27; and Mark 7:1-8,14-15,21-23.)

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I want you for just a minute to close your eyes. Just sit back and relax, and imagine that you are hearing not my voice, but the voice of your beloved, the voice of the one person in this world who loves you more than any other . . . .

“Arise, my love, my fair one, and come away.”

Those words, of course, are from Scripture, from the Song of Songs or Song of Solomon, one of the oddest books in the Holy Bible, for it is nothing more nor less than a love song, a sensual and even erotic love song.

Our psalm this morning is also a love song. It is a marriage song which the Bible tells us was written by the Korahites or “Sons of Korah” for the wedding of a king. In fact, the Bible tells us a lot about this psalm, information that we don’t find in the Book of Common Prayer Psalter. First, it has an instruction: “To the leader: according to the Lilies.” Apparently this tells the choral director the tune or melody to which the psalm was to be sung. Second, it tells us that it was a song “of the Korahites” who were a musical guild (probably hereditary) in the Temple. Third, the psalm is described as a Maskil – this word is derived from a Hebrew word meaning “understanding” or “insight” and, thus, it is believed that Psalms so described are “insight-giving” or especially instructive. And, finally, it is described as a love song.

The insight comes, perhaps, in what is the third verse of our abbreviated recitation this morning:

Your throne, O God, endures for ever and ever,
a scepter of righteousness is the scepter of your kingdom;
you love righteousness and hate iniquity.
(Verse 7 in the BCP; vv. 6-7a in the NRSV)

In this verse, which has puzzled scholars for generations, though the singer seems still to be singing of the King, he names him “God”! The psalm appears to ascribe divinity to an earthly king which is something quite foreign to ancient Judaism. This is underscored by the last verse of the Psalm:

I will make your name to be remembered
from one generation to another;
therefore nations will praise you for ever and ever.
(Verse 18 in the BCP; v. 17 in the NRSV)

Here, this remarkable psalm lavishes on the human king the type of praise generally given to God! Christians, therefore, read this psalm as referring to Jesus, as we also read the Song of Solomon. The usual interpretation of both is that the Bridegroom or King is Jesus and the Bride or Queen is the church. However, in the middle ages the monastic mystics St. Teresa of Avila and St. Bernard of Clairvaux suggested a much more personal interpretation. In their commentaries Bernard and Teresa envisioned the love between Christ the Bridegroom and his bride, the individual soul, and they noted the way in which that love overflows to others.

For Bernard, the Song is about the manner in which the “thirsting soul” can rediscover the power of God’s love. “What a great thing is love, provided always that it returns back to its origin,” he writes; “flowing back again into its source, it acquires fresh strength to pour itself forth once again.” (On the Songs of Songs 83:4) Our journey to God’s love does not consist in our finding the path, but rather in being found on the path by Christ the Bridegroom who passionately seeks us. “Arise, my love, my fair one, and come away,” are words spoken by Christ to each one of us as he invites us to follow him. But the divine love is never intended to be, and is not complete if it is, purely individual and personal.

Bernard writes that the human soul aflame with the love of God “strives to win [other] souls with its habitual fire and renewed courage.” (58:1) “Love reveals itself,” he writes, “not by words or phrases, but by action and experience.” (70:1) Thus, says St. Bernard, love of God is not merely a personal experience; it is never complete unless it leads us to love our neighbors.

For Teresa of Avila, similarly, the Bridegroom’s call leads the soul back from a lack of love to love most fully realized:

Along how many paths, in how many ways, by how many methods You show us love! …[Not] only with deeds do You show this love, but with words so capable of wounding the soul in love with You that You say them in this Song of Songs and teach the soul what to say to You. (Meditations on the Song of Songs 3:14)

Using the sisters Martha and Mary of Bethany, as examples, Teresa, like Bernard, writes that the Song propels us to an exterior expression of love of neighbor. Only disciples who both pray with fervent desire and care for their neighbors, she writes, “imitate the laborious life that Christ lived.” (7:8)

So with the background of these songs of a divine love that compels us to share the love of God with those around us, we turn to today’s Gospel story of Jesus being confronted by and answering the Pharisees. The confrontation is over an issue of ritual cleansing, the failure of Jesus’ disciples to wash their hands before eating. Jesus, however, quickly turns that objection aside quoting from the 29th chapter of Isaiah, “‘This people honors me with their lips, but their hearts are far from me . . . . ” For Jesus the question is not one of ritual, not one of purity, not one of custom, not one of tradition. For Jesus the issue is love. “Their hearts are far from me.”

“Look,” he says, “the issue is not what’s on the outside. What’s on the outside cannot defile you. The issue is what’s on the inside. If the human heart is not filled with love, all sorts of filth results. If the human heart is not turned toward God with love, the result is disastrous.”

“Arise, my love, my fair one, and come away.”

Understand, the Pharisees weren’t bad people. They were trying to be good Jews. As the People of God, the Jews believed that God wanted them to be separate from other nations and peoples, that God wanted them to be pure and spotless. The word Pharisee means literally “separate ones.” They believed that the better and more stringently you observe the ritual practices, the more you were separate from, different from, and therefore more holy than others. Jesus was just telling them they were wrong, so he quoted from Isaiah about the heart and about love. This was the same prophet he quoted when he began his public ministry in his hometown synagogue in Nazareth. There, he read a passage from the 61st chapter of Isaiah. As Luke reports,

the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written: “The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the Lord’s favor.” (Luke 4:17-19)

Where the Pharisees sought to be separated from the unclean around them, Jesus preached the love of God which compels us to serve those around us, especially the ones who are considered unclean. Where the Pharisees were concerned about cleaning cups and washing hands, Jesus was concerned about cleaning lepers and washing their wounds. “Love reveals itself,” St. Bernard writes, “not by words or phrases, but by action and experience.” Only disciples who both pray with fervent desire and care for their neighbors, writes St. Teresa, “imitate the laborious life that Christ lived.”

This is the theme James takes up in today’s reading from his epistle: “Be doers of the word, and not merely hearers who deceive themselves.” “Religion that is pure and undefiled before God, the Father,” writes James, “is this: to care for orphans and widows in their distress, and to keep oneself unstained by the world.”

And this is what the Baptismal Covenant is all about. In a few minutes, we will baptize an infant, Finn, and an adult, John. Together with them and their sponsors, we will all reaffirm our own Baptismal Covenant as they make theirs. We will be asked, “Do you believe in God the Father? Do you believe in Jesus Christ, the Son of God? Do you believe in the Holy Spirit?” Answering these questions, we will prove ourselves to be hearers of the word. But that is not the end of the Baptismal Covenant.

We will then be asked these five questions:

Will you continue in the apostles’ teaching and fellowship, in the breaking of bread, and in the prayers?
Will you persevere in resisting evil, and, whenever you fall into sin, repent and return to the Lord?
Will you proclaim by word and example the Good News of God in Christ?
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?

In other words, we will be asked, “Will you be doers of the word, and not merely hearers?” Our response will be, “I will, with God’s help.”

In Baptism, the Christ the Bridegroom embraces us as his own. “Arise,” he says as we come up out of the Baptismal waters, “Arise, my love, my fair one, and come away.” Come away not to be separated from others, but come away to share God’s overflowing love with them. Come away to strive to win other souls with habitual fire and renewed courage. Come away to imitate the laborious life that Christ the Bridegroom lived. “Arise, my love, my fair one, and come away.”
Amen.

Bread? Body? Questions Without Easy Answers – From the Daily Office – August 27, 2012

August 27, 2012 / eric / 0 Comments

Jesus said:

Those who eat my flesh and drink my blood have eternal life, and I will raise them up on the last day; for my flesh is true food and my blood is true drink. Those who eat my flesh and drink my blood abide in me, and I in them.

(From the Daily Office Lectionary – John 6:54-56 – August 27, 2012)

The Jews, John tells us, disputed among themselves as Jesus was delivering the lengthy dissertation on bread from which these statements come. Earlier he had introduced this idea that his flesh was bread to be eaten by his followers: “I am the living bread that came down from heaven. Whoever eats of this bread will live for ever; and the bread that I will give for the life of the world is my flesh.” (v. 51) The very idea of consuming human flesh is off-putting, even disgusting, and would have been extremely objectionable to the Jews; no wonder they grumbled and mumbled, complained and disputed. Even as a metaphor, the statement demands a lot from Jesus’ followers!

Church-going Episcopalians (and others who participate weekly in Holy Communion) are perhaps overly familiar with the metaphor. It’s not that we have somehow explained it away, I don’t think we have. Rather we have made it routine. Weekly (or more frequent) communion, with sweet wine and tasteless little cracker we laughingly call “bread” seems to have weakened the impact of this shocking metaphor. I mean, really, to someone who does not hear these words through 2,000 years of eucharistic practice, eating flesh and drinking blood sound a whole lot like cannibalism and vampirism.

How can we recapture the power of this metaphor? How can we make it make sense both to ourselves and to the non-church world in the 21st Century? As a ministry colleague has put it, “How would we explain this to a person who has watched Buffy the Vampire Slayer and read every word of the Twilight Series, but never stepped foot in a church or even know what the Bible is?”

I wish I had the answer to these questions, but the answers are less important than the questions themselves. Simply knowing that there are questions, acknowledging that they are real, that they are troubling, that they are important, and that there are no easy answers is the first step in our calling to show that Christ is real, and troubling, and important to the world, that Christ is relevant in the 21st Century.

Questions are much more important than answers, especially the hard ones.

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

Will God Dwell on the Moon? – Sermon for Pentecost 13, Proper 16B – August 26, 2012

August 26, 2012 / eric / 0 Comments

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This sermon was preached on Sunday, August 26, 2012, at St. Paul’s Episcopal Church, Medina, Ohio, where Fr. Funston is rector.

(Revised Common Lectionary, Proper 16B: 1 Kings 8:1,6,10-11,22-30,41-43; Psalm 84; Ephesians 6:10-20; and John 6:56-69.)

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Temple of Solomon On the cover of our worship bulletin this morning is a depiction of King Solomon’s Temple. It’s an artist’s rendering of someone’s reconstruction of the Temple based on the description of its construction in the Old Testament record. Our first reading today (from the First Book of Kings), as long as it was, is just a small part of the dedicatory prayer that King Solomon offers when the Temple is finished and consecrated.

The building of the Temple marked a very significant change in the Jewish religion. Well, really, let’s not call it the Jewish religion because it wasn’t that, yet. Let’s just say, “The religion of the people of Israel.” These people were not, though we often imagine them to be, strict monotheists. Even in this prayer Solomon leaves open the question of whether there might be gods other than their God: “O Lord, God of Israel, there is no God like you in heaven above or on earth beneath.” There might be other gods, lesser gods perhaps, demigods, or even demons, part of a heavenly pantheon of gods, but this God, the God of the People of Israel is greater than any of those others.

At this time, all the different nations, sometimes even different clans or families, had their own religions, their own gods. And nearly all of these religions believed the gods to be sort of tied to the land. If you moved from one place to another, you stopped worshiping the god of the first place and took up the worship of the god of your new residence. If a woman married outside of her family or tribe, married into a different clan, she would give up the religion of her family and take up that of her husband.

The People of Israel’s God, however, was different. Their God was not tied to a particular place. Their God was connected to a holy object, instead. God was associated with the Ark of the Covenant which they had created in the desert to contain God’s holy relics, the tablets of the Law given to Moses at Sinai (together with a pot of manna and Aaron’s staff). They carried the Ark with them, actually before them, as they traveled through the desert, as they crossed into the Holy Land, as they conquered the Canaanites and took possession of the country.

You may recall that in those first years, the People of Israel had no monarch: they considered God to be their king. The histories are silent as to where the Ark was kept during the period of the Judges, or during the reign of the first monarch, King Saul. But we know that David wanted to build a permanent location for it; he wanted to build a Temple. But God refused. He told David, through the prophet Nathan,

Are you the one to build me a house to live in? I have not lived in a house since the day I brought up the people of Israel from Egypt to this day, but I have been moving about in a tent and a tabernacle. (2 Sam. 7:5-6)

So David did not build the Temple, but he did build a special tent in his city, Bethlehem, and brought the Ark there. We are told

David danced before the Lord with all his might; David was girded with a linen ephod. So David and all the house of Israel brought up the ark of the Lord with shouting, and with the sound of the trumpet. . . . They brought in the ark of the Lord, and set it in its place, inside the tent that David had pitched for it. (2 Sam. 6:15, 17)

David designed the Temple, but he never built it. His son Solomon was the one to do that.

So the Temple was finished, the sacred implements from David’s tent had been moved into it, the Ark of the Covenant was installed into the Holy of Holies where only the High Priest would be allowed to go and Solomon offers this long prayer of dedication. In it he asks a very important question: “But will God indeed dwell on the earth?” (1 Kings 8:27) By building the Temple, Solomon sought to provide God a place to dwell on earth and, in so doing, he made the religion of his people more like that of their neighbors than it had been.

Remember their religions had tied their gods to particular places whereas the God of Israel had moved about the countryside with his People. Now God had a permanent home and, over time, the Jews would centralize God’s worship in the Temple and they would eventually decree, in the Book of Deuteronomy, that the cultic part of their faith could only be performed in that place. Sure, people could gather anywhere for prayer, they could go synagogues for religious instruction, but they could only offer sacrifice and perform the Temple rites in the Temple at Jerusalem. God had become tied to a place. (This was one of the differences the Jews had with Samaritans with whom they shared a devotion to God and who also followed the Law as set out in Genesis, Exodus, Numbers, and Leviticus, but who rejected the restrictions of Deuteronomy and had their own temples, primarily at Mt. Gerazim.)

By the time of Jesus, Solomon’s question had been firmly answered by the Jews. Yes, said their religion, God will dwell on earth, in this place, this Temple in Jerusalem. In the birth of Jesus, however, God gave a different answer: God will not dwell in a building in a particular place; God will dwell with and among God’s People: as the Gospel of John affirms, “The Word became flesh and lived among us.” (John 1:14) Will God indeed dwell on earth? Yes, God will live among God’s people as one of us. God lived among us as an infant born in Bethlehem. God lived among us as an itinerant rabbi who had no home. God lived among us as a rabbi accused of being a rabble-rouser. God lived among us as a rabble-rouser condemned to die a criminal’s death. God lived among us as a criminal executed on a cross.

On the night before he died, he gathered with his friends for a Passover meal. There is some debate as to whether it was a Seder, the sacred meal of Judaism, but if it was he radically changed its nature, just as Solomon building the Temple had radically changed the nature of the religion of Israel. In the Passover meal, Jews become one with their ancestors; the Passover story is brought present to them in the ritual of the Seder and they, in turn, live through the Passover story, but the meal does not bring God into their midst. When Jesus took the bread of affliction and said, “This is my body,” when he took the cup of blessing and said, “This is my blood,” when he told his followers, “Do this when you remember me,” when he promised, “Where two or three gather, I am there,” Jesus gave us a power and an obligation unlike any given before to any people by God. We have the privilege to bring God present among us in the Bread and Wine of the Eucharist, the Christ’s Body and Blood.

Moon Rock Window, Washington D.C. National Cathedral Where were you on July 20, 1969? In July of 1969 I was living in a boarding house and studying in Florence, Italy. The boarding house or pensione in which I lived, Pensione Frati, did not have a television. My landlord, Colonello Roberto Frati, arranged for me and the other Americans living there to go to his sister-in-law’s home where we could watch Neil Armstrong’s and Buzz Aldrin’s moon landing on her TV – this great big box of a television set with a tiny black-and-white screen. We all gathered around that box peering into that tiny screen listening to the Italian news commentators and struggling to hear the American commentary behind them. I’m sure that when we heard of Commander Armstrong’s death we all thought about wherever we were on that day at that moment when he stepped out of the lunar lander and became the first human being to walk on another world.

What almost nobody knew until a long time afterward was that something else happened on the moon that day. Buzz Aldrin, a devout Christian and an ordained elder in his Presbyterian congregation, had taken a communion kit with some bread and wine to the moon. In the Presbyterian Church, the lay elders of the church who serve a function similar to our vestry members, are actually ordained by their congregation, and that ordination empowers them to bless the elements of Holy Communion. At the time Aldrin and Armstrong landed on the moon, the pastor and members of his Presbyterian church were watching TV but unlike most of us, they were also celebrating communion. Armstrong joined them across space, blessing the bread and wine on the moon and partaking there of Holy Communion.

In the act of Holy Communion we are joined with Christians everywhere and everywhen — with all those in every place who also take part in the Eucharistic feast, with all those who have done so at ever Eucharist since Christ’s last supper with his disciples, with all those who will celebration Communion in the future. We are joined with them and we are joined with God in Christ as we eat of his Body and drink of his Blood, no matter where we are on earth or even on the moon.

Will God indeed dwell on the earth? Yes! Will God dwell on the moon? Yes! God dwells with God’s People wherever the memory of Jesus is invoked in the Holy Communion, wherever bread and wine are blessed and consecrated the Body and Blood of God incarnate in Christ. God will dwell with God’s People across time and across space, even on the moon, and wherever else in this Solar System or beyond we may go, so long as we do this in memory of Jesus. Amen.

Category: Eucharist (Page 35 of 36)

The Patients of Job: Part Four – “Can You Love What You Can’t Control?” – Sermon for Pentecost 22, Proper 25B – October 28, 2012

The Patients of Job: Part Three – “What Is Half of 11?” – Sermon for Pentecost 21, Proper 24B – October 21, 2012

The Patients of Job: Part Two – “I Don’t Know Where to Find God!” – Sermon for Pentecost 20, Proper 23B – October 14, 2012

God Has Done Great Things – From the Daily Office – October 9, 2012

The Patients of Job: Part One – Sermon for Pentecost 19, Proper 22B – October 7, 2012

Simple Wisdom from Above – Sermon for Pentecost 17, Proper 20B – September 23, 2012

An Instant of Transforming Grace – Sermon for Pentecost 15, Proper 18B – September 9, 2012

Arise, My Love, My Fair One, and Come Away: A Baptismal Sermon – Pentecost 14, Proper 17B – September 2, 2012

Bread? Body? Questions Without Easy Answers – From the Daily Office – August 27, 2012

Will God Dwell on the Moon? – Sermon for Pentecost 13, Proper 16B – August 26, 2012

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