EP - Year 2
Readings: Psalm 35; John 9:18-41
"One thing I know…"
That’s what the blind man says when he’s being interrogated by the Jewish religious leaders.
"One thing I know … I was blind, and now I see."
At the beginning of the story, before the part we just heard, Jesus and his disciples walked by the blind man, and they started talking about him, about why he was blind, whether it was his own fault or his parents.’ Jesus said it wasn’t anybody’s fault; it was so God’s work would be shown in him. Then Jesus spit in the dirt and put the mud in the man’s eyes and told him to go wash it out, and when the man came back, he could see.
He was blind - now he can see. What more is there to know in this story?
Well, apparently there was some explanation needed. Before you know it, the Jewish religious leaders have got the blind man standing in the witness box, peppering him with questions – but it’s really Jesus they want to put on trial. Maybe Jesus has got this guy in on the scam, pretending he used to be blind to lure people into following Jesus.
The Jews call the blind man’s parents in, but the parents are no fools. ‘Yes, that’s our son, and he was blind, but we don’t know how it happened - ask him.’
They call the blind man back. ‘Admit it – you’re lying! We know this man’s a sinner.’
Except that he’s not lying, and he’s beginning to get adamant about it. ‘I don’t know whether he’s a sinner or not – one thing I do know… I was blind, and now I see.’
The Jews start repeating their questions and harping on Jesus as a charlatan, ‘We know God spoke to Moses, but this guy? We don’t even know where he comes from!’
From the one thing he knows, the blind man starts seeing a lot of things more clearly. ‘Amazing! You don’t know where he comes from, but he opened my eyes… if this man were not from God, he couldn’t do anything.’
"Are you going to teach us?! " the Pharisees shout back at him, "Get out!"
Sometimes what we know can get in the way of our seeing. That’s what happened to the Pharisees. They knew a lot about the Messiah; they’d been waiting for the Messiah for hundreds of years, and they knew what to look for.
In the film Rosencrantz and Guildenstern are Dead, Richard Dreyfuss’ character, the head of an acting troupe, comments that in the theater, ‘audiences know what to expect, and that is all they are prepared to believe in.’
And Jesus –Jesus was not what the Jewish religious leaders expected in a Messiah. So they didn’t see what was really happening. The blind man was starting to see, though – even though he didn’t know as much. He basically knew one thing – he was blind, and now he could see. And from knowing that one thing, by the time the Pharisees kicked him out, he was prepared to believe in Jesus, the Messiah - the whole shebang.
Interestingly enough, it was his blindness that set the stage - to prepare him for believing in Jesus, to prepare him for giving up everything to trust someone he never saw who had put mud in his eyes and healed him and changed his life forever.
Were you expecting the call you got? I wasn’t.
What was it that set the stage for you to be willing to answer it? When you answered all the many doubts and questions saying, ‘but one thing I do know….’ What was the one thing that prepared you to believe and to follow?
Rosencrantz and Guildenstern, throughout the film, try to figure out what they’re supposed to be accomplishing on their mission, which seems vaguely but very urgently defined. The nearest they can come is remembering someone sent them.
‘There was a messenger – we were sent for.’
‘Yes, I remember…’
‘A man standing in his saddle to bang on the shutters… But then he called our names! You remember - that man woke us up. We were sent for. That’s why we’re here, traveling. A royal summons – off at a gallop, fearful lest we come too late…’
‘Too late for what?’
‘How would I know? We haven’t got there yet.’
That’s how it feels to me sometimes. My purpose sometimes seems vague at best, but one thing I know – I was called and, for whatever reason, sent here. We all were. The exact purpose? How would I know? We haven’t got there yet.
In the Four Quartets, TS Eliot writes:
‘what you thought you came for
Is only a shell, a husk of meaning
From which the purpose breaks only when it is fulfilled
If at all. Either you had no purpose
Or the purpose is beyond the end you figured
And is altered in fulfillment….’
If we don’t know what to expect, then we might not limit as much what we’re prepared to believe in – and even so, God can still do infinitely more.
Amen.
-------------
Given to the Iona School for Ministry
September 5, 2008
Sunday, October 05, 2008
One thing I know...
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Monday, May 26, 2008
You are a promise
Year A, Proper 3
Readings: Isaiah 49:8-16a 1 Corinthians 4:1-5 Matthew 6:24-34 Psalm 131
Thus says the Lord, “I have kept you and given you as a covenant to the people…” (Is 49:8)
A covenant is a promise. God says, “I have… given you as a promise to the people…”
God has given you as a promise to this town and this place. God has given you like a promise to the people of Silsbee and Hardin County. You are part of God’s promise to the people you live around and come to know and care about.
What kind of promise? – for one, a promise of justiceWhat kind of promise? Isaiah talks about things like helping people establish themselves and get back their lost, wasted or stolen heritage. Those are promises of justice.
We are part of God’s promise to this community – and that includes working for justice for people who are being mistreated and hurt and taken advantage of.
Examples
For many years, Gary Monday served as a police officer and saw all kinds of abuse and violence and exploitation – and part of his job was to serve justice by catching the offenders and sometimes by restoring some of what was lost in the damage. Gary was part of God’s promise of justice to the people he served. He was also part of God’s promise of justice to the offenders themselves – because as Paul would argue, being shown that you’ve broken the law gives you a clear call to turn around and change.
But Gary couldn’t possibly keep the whole of God’s promise of justice to all those people by himself (though sometimes, people seem to expect that of the police). There are lots of pieces to our justice system, and lots of people involved in each of those pieces.Betty See worked for many years with victim’s services, and part of her job was to help the victims re-establish themselves – to gain back some sense of security and dignity and self-confidence.
Diane Bebee is now extending her previous work as a social worker and therapist. She’s working to establish The Roosevelt House here in Silsbee. It’s going to be a place of refuge for girls who have been temporarily taken out of their homes because of abuse or neglect.
Right in the back of the church here, sharing space with us, is the Samaritan Counseling Center. You can see the sign when you go out the kitchen door. It serves some of these same children by offering counseling to cope with the abuse they have suffered.
Earl Stover works as a judge, and his job is also part of God’s promise of justice to the people of this community. Our laws serve as guides to set down what we understand justice to be – what kinds of interactions between people reflect justice and what kinds of interactions reflect injustice… It’s the job of judges to interpret those questions in individual situations. When a judge administers justice well, it can give people the opportunity to make things right.
Justice and Grace
This is similar in some ways to the function of the service of reconciliation in our prayer book – just as our justice system doesn’t assume people are perfect, the church also doesn’t assume people are perfect, that we will never mess up, that we will never hurt each other. Of course we will – of course we do. Both the church and our legal system assume that we will mess up. They provide ways to deal with the wrong things we do and also give opportunities for us to turn around and do things differently and re-join the work and service going on.
Fr. John used to be a lawyer, serving as part of God’s promise of justice in that capacity, and now he is a priest and offers us in an even more obvious way God’s promise of justice – which includes grace and forgiveness.
All these things: making just laws, justly enforcing laws, justly interpreting laws, helping victims, helping offenders, offering avenues for reconciliation and grace and forgiveness – these are all part of the same promise of justice that God makes – and that God has given us some responsibility for upholding.
That’s a really big responsibility – to uphold God’s promise of justice - Justice is a tall order. That’s why it takes so many people doing different parts – and each doing them conscientiously. None of those parts are dispensable. Each one of us individually is not so strong or powerful, but together, and with God, we can stand up against injustices and defend people who are being hurt and taken advantage of, especially those who can’t stand up for themselves. And we can work to reconcile and restore people who are doing the hurting as well. God’s justice covers a lot of things.
Don't forget
An important part of justice is not forgetting things that are unresolved, not forgetting people who are still suffering, but making sure we remember until things are made right.
There are lots of people still stuck in bad circumstances, and they are wondering if anybody knows or cares – or if they have been forgotten by everyone, if even God has forgotten them…
But God doesn’t forget. God doesn’t forget any of the people he has made. ‘Can a woman forget [her own baby]? Even these may forget, but I will not forget you,’ God says, ‘See, I have inscribed you on the palms of my hands.’ (Is 49:15-16)God doesn’t forget any of us. He has our names written on his hands.
What can we do to remember the people and situations we should not forget?
One big way is prayer.
With her prayer beads, Bette Cheek holds in her hands the people God’s given her to remember – including everybody here at St. John’s – and everyday, she prays for us. And she makes prayer beads so other people can do the same. I’m sure many of you have some. Glenda Gray’s pictorial directory can be a similar tool. You can look at the pictures and pray for people and pray for the church. The prayer list in the bulletin is another tool - we pray aloud for these needs Sunday and Wednesday of each week. The Daughters of the King have studied and made vows to pray regularly, and they meet together to stay accountable to that calling. They also wear their crosses everyday to help them remember they have committed themselves to prayer.
Our prayer book includes prayers about every kind of situation the church feels must be remembered – and they’re laid out in a regular rotation so we cover them all. The prayers of the people we do each week also remind us of all the areas God’s hand covers – and for which we also share some responsibility. Justice is only one of them. Our worship is intentionally structured so we will be reminded on a regular basis of all the things God is concerned for – all the things God promises – for us and for everyone.
But being reminded is just the catalyst, just the first part to get things started – if I remember and then forget again, remember, forget, remember again.. without anything ever actually happening as a result, what good is that? The reason we remember is that remembering God’s promises should change the way we live.
God has given us as a promise to the people around us – and God does not forget his promises.
You are a promise.
We are a promise.
--------------------------------------
Given to St. John's, Silsbee
May 25, 2008
Readings: Isaiah 49:8-16a 1 Corinthians 4:1-5 Matthew 6:24-34 Psalm 131
Thus says the Lord, “I have kept you and given you as a covenant to the people…” (Is 49:8)
A covenant is a promise. God says, “I have… given you as a promise to the people…”
God has given you as a promise to this town and this place. God has given you like a promise to the people of Silsbee and Hardin County. You are part of God’s promise to the people you live around and come to know and care about.
What kind of promise? – for one, a promise of justiceWhat kind of promise? Isaiah talks about things like helping people establish themselves and get back their lost, wasted or stolen heritage. Those are promises of justice.
We are part of God’s promise to this community – and that includes working for justice for people who are being mistreated and hurt and taken advantage of.
Examples
For many years, Gary Monday served as a police officer and saw all kinds of abuse and violence and exploitation – and part of his job was to serve justice by catching the offenders and sometimes by restoring some of what was lost in the damage. Gary was part of God’s promise of justice to the people he served. He was also part of God’s promise of justice to the offenders themselves – because as Paul would argue, being shown that you’ve broken the law gives you a clear call to turn around and change.
But Gary couldn’t possibly keep the whole of God’s promise of justice to all those people by himself (though sometimes, people seem to expect that of the police). There are lots of pieces to our justice system, and lots of people involved in each of those pieces.Betty See worked for many years with victim’s services, and part of her job was to help the victims re-establish themselves – to gain back some sense of security and dignity and self-confidence.
Diane Bebee is now extending her previous work as a social worker and therapist. She’s working to establish The Roosevelt House here in Silsbee. It’s going to be a place of refuge for girls who have been temporarily taken out of their homes because of abuse or neglect.
Right in the back of the church here, sharing space with us, is the Samaritan Counseling Center. You can see the sign when you go out the kitchen door. It serves some of these same children by offering counseling to cope with the abuse they have suffered.
Earl Stover works as a judge, and his job is also part of God’s promise of justice to the people of this community. Our laws serve as guides to set down what we understand justice to be – what kinds of interactions between people reflect justice and what kinds of interactions reflect injustice… It’s the job of judges to interpret those questions in individual situations. When a judge administers justice well, it can give people the opportunity to make things right.
Justice and Grace
This is similar in some ways to the function of the service of reconciliation in our prayer book – just as our justice system doesn’t assume people are perfect, the church also doesn’t assume people are perfect, that we will never mess up, that we will never hurt each other. Of course we will – of course we do. Both the church and our legal system assume that we will mess up. They provide ways to deal with the wrong things we do and also give opportunities for us to turn around and do things differently and re-join the work and service going on.
Fr. John used to be a lawyer, serving as part of God’s promise of justice in that capacity, and now he is a priest and offers us in an even more obvious way God’s promise of justice – which includes grace and forgiveness.
All these things: making just laws, justly enforcing laws, justly interpreting laws, helping victims, helping offenders, offering avenues for reconciliation and grace and forgiveness – these are all part of the same promise of justice that God makes – and that God has given us some responsibility for upholding.
That’s a really big responsibility – to uphold God’s promise of justice - Justice is a tall order. That’s why it takes so many people doing different parts – and each doing them conscientiously. None of those parts are dispensable. Each one of us individually is not so strong or powerful, but together, and with God, we can stand up against injustices and defend people who are being hurt and taken advantage of, especially those who can’t stand up for themselves. And we can work to reconcile and restore people who are doing the hurting as well. God’s justice covers a lot of things.
Don't forget
An important part of justice is not forgetting things that are unresolved, not forgetting people who are still suffering, but making sure we remember until things are made right.
There are lots of people still stuck in bad circumstances, and they are wondering if anybody knows or cares – or if they have been forgotten by everyone, if even God has forgotten them…
But God doesn’t forget. God doesn’t forget any of the people he has made. ‘Can a woman forget [her own baby]? Even these may forget, but I will not forget you,’ God says, ‘See, I have inscribed you on the palms of my hands.’ (Is 49:15-16)God doesn’t forget any of us. He has our names written on his hands.
What can we do to remember the people and situations we should not forget?
One big way is prayer.
With her prayer beads, Bette Cheek holds in her hands the people God’s given her to remember – including everybody here at St. John’s – and everyday, she prays for us. And she makes prayer beads so other people can do the same. I’m sure many of you have some. Glenda Gray’s pictorial directory can be a similar tool. You can look at the pictures and pray for people and pray for the church. The prayer list in the bulletin is another tool - we pray aloud for these needs Sunday and Wednesday of each week. The Daughters of the King have studied and made vows to pray regularly, and they meet together to stay accountable to that calling. They also wear their crosses everyday to help them remember they have committed themselves to prayer.
Our prayer book includes prayers about every kind of situation the church feels must be remembered – and they’re laid out in a regular rotation so we cover them all. The prayers of the people we do each week also remind us of all the areas God’s hand covers – and for which we also share some responsibility. Justice is only one of them. Our worship is intentionally structured so we will be reminded on a regular basis of all the things God is concerned for – all the things God promises – for us and for everyone.
But being reminded is just the catalyst, just the first part to get things started – if I remember and then forget again, remember, forget, remember again.. without anything ever actually happening as a result, what good is that? The reason we remember is that remembering God’s promises should change the way we live.
God has given us as a promise to the people around us – and God does not forget his promises.
You are a promise.
We are a promise.
--------------------------------------
Given to St. John's, Silsbee
May 25, 2008
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Monday, April 28, 2008
Seeing and Knowing God
Easter 6, Year A
Readings: Acts 17:22-31 Psalm 66:7-18 1 Peter 3:13-22 John 14:15-21
Do you know God?
Have you ever seen God? How do you know God is real?
Bob and Joyce are driving to Houston. As they come into the city, traffic starts to pick up. Just as they enter a construction zone, Bob spots a car stalled, partly in their lane because of the construction barricade. He looks in the mirror to move over, and there’s a semi in the other lane – there’s not enough space for all three vehicles – and nowhere for Bob and Joyce to go.
They both flinch, expecting impact – and then, somehow, they’re on the other side.
“How did you do that?” Joyce asks, amazed.
“I don’t know,” Bob says. “It wasn’t me.”
How do you know God is real? Have you ever seen God?
Lots of you have children and grandchildren. Think back to holding that brand new little baby for the first time – those perfect, delicate ears, beautiful eyelashes and tiny fingernails.
Look at your own hand and the lines on your knuckles, the roadmap of purple veins just under your skin.
“The God who made the world and everything in it, he who is Lord of heaven and earth, does not live in shrines made by human hands, nor is he served by human hands, as though he needed anything, since he himself gives to all mortals life and breath and all things.” (Acts 17:24-25)
It feels like this is true – that there must be somebody responsible - It feels like there must be a God, but how do we know God is real if we can’t see God?
Can you see your eyelashes? Why not? Because they’re too close to your eyes.
Maybe we can’t see God because God is too close. Paul tells the people in Athens, “indeed he is not far from each one of us.”
Can you see your heart? Why not? Because it’s inside of you.
Maybe we can’t see God because God is inside of us. Jesus tells his disciples, “You know [the Holy Spirit], because he abides with you, and he will be in you.”
Just because you can’t see something, doesn’t mean it isn’t there.
Sometimes you can feel what you can’t see
You can’t see your eyelashes because they are too close to your eyes. But, you can move the tip of your finger near your eye and feel the tiny hairs brushing against your skin, so you know they are there.
You can’t see your heart, because your heart is inside you - but you can put your thumb in the little space between your collar bones and feel bom-bom as it pumps blood through the arteries in your neck.
I can’t see God, but there are times when I feel that God is with me. I remember once in early spring, taking a walk in the middle of the afternoon, and suddenly, I felt that God was walking with me. I didn’t see him, but I knew he was there. It seemed that if I leaned my head over, it would be resting on his shoulder.
I remember how familiar and simple it felt to be walking together like that with God, and I remember feeling surprised that it was so familiar and so simple – as though we already knew each other very well.
You don’t have to see God to know him. And you already do know God, and he knows you. “Indeed he is not far from each one of us.”
Jesus told his disciples, "I will ask the Father, and he will give you another Advocate, to be with you forever. This is the Spirit of truth …. You know him, because he abides with you, and he will be in you.”
Jesus, the Father and the Spirit are all connected with each other and with us, so when we encounter God, it will probably feel familiar rather than strange and frightening.
In a way, this can make God’s presence hard to recognize. If we are expecting God to be completely different from anything we know, we may be surprised to encounter God in a way that feels close and familiar.
Philip, one of Jesus’ disciples, asked him, “Lord, show us the Father, and we will be satisfied.”
And Jesus said, “Have I been with you so long, and yet you do not know me, Philip? He who has seen me has seen the Father.”Don’t make it more difficult than it is – you know this already
Sometimes, we can make things more difficult than they are.
Some things are difficult and complicated; that’s true. But some things are simple, and we make them complicated when they don’t need to be.
For example, how do you feel about Algebra?
x + 2 = 5 Solve for x. If you’re like me, just hearing ‘ x’, you feel a mild panic. But relax and think about it – slow down. You already know this. It’s actually familiar. If you start with 2, how do you get to 5?
You have to let yourself recognize the familiar parts and realize that you know them so that you don’t panic or give up. Don’t make it more difficult than it is.
For some people, reading and spelling cause the panic.
How do you spell ‘Episcopalian’?
It’s so long and has all those syllables! I can’t do it.
Yes, you can – slow down – listen to the sounds. What are the letters that make those sounds? Just do one at a time. You already know this. It’s actually familiar. Don’t make it more difficult than it is.
Learning to read is similar – for someone learning to read, looking at all those words can be intimidating. They’ll just start guessing. You have to tell them, “Slow down, look at what’s there; don’t guess.“
When it connects – that those letters represent familiar words – it’s like epiphany – like revelation.
Knowing God is similar. It may seem intimidating or even impossible to think about trying to know God.
How can I know God? I’ve never seen God. God is totally ‘other’ – completely beyond human comprehension.
Except that Jesus and Paul both say it’s not like that.
We’re God’s children, Paul explains, so we know God already, because God made us and takes care of us. In him we live and move and have our being, and He is not far from each one of us. We know the Spirit, Jesus says, because he is with us and will be in us.
God is familiar, even if we can’t put words to it or explain it. So don’t worry about what you can’t see, what you don’t know; look at what’s there. We’ve seen God reflected to us in thousands of ways. We’ve seen God reflected through people and events; we’ve seen God reflected through the beauty of the world around us; we’ve seen God reflected in scripture, in the liturgy, and we’ve seen God reflected in our own hearts.
CS Lewis says we each have a ‘God-shaped hole’ in our hearts, so even before we recognize what’s missing in our lives, the shape of the emptiness traces an outline of what God must be like to fill it.
Don’t make knowing God more difficult than it is – you already know God. And He knows you.
--------------------------------------
Given to St. John's, Silsbee
April 27, 2008
Readings: Acts 17:22-31 Psalm 66:7-18 1 Peter 3:13-22 John 14:15-21
Do you know God?
Have you ever seen God? How do you know God is real?
Bob and Joyce are driving to Houston. As they come into the city, traffic starts to pick up. Just as they enter a construction zone, Bob spots a car stalled, partly in their lane because of the construction barricade. He looks in the mirror to move over, and there’s a semi in the other lane – there’s not enough space for all three vehicles – and nowhere for Bob and Joyce to go.
They both flinch, expecting impact – and then, somehow, they’re on the other side.
“How did you do that?” Joyce asks, amazed.
“I don’t know,” Bob says. “It wasn’t me.”
How do you know God is real? Have you ever seen God?
Lots of you have children and grandchildren. Think back to holding that brand new little baby for the first time – those perfect, delicate ears, beautiful eyelashes and tiny fingernails.
Look at your own hand and the lines on your knuckles, the roadmap of purple veins just under your skin.
“The God who made the world and everything in it, he who is Lord of heaven and earth, does not live in shrines made by human hands, nor is he served by human hands, as though he needed anything, since he himself gives to all mortals life and breath and all things.” (Acts 17:24-25)
It feels like this is true – that there must be somebody responsible - It feels like there must be a God, but how do we know God is real if we can’t see God?
Can you see your eyelashes? Why not? Because they’re too close to your eyes.
Maybe we can’t see God because God is too close. Paul tells the people in Athens, “indeed he is not far from each one of us.”
Can you see your heart? Why not? Because it’s inside of you.
Maybe we can’t see God because God is inside of us. Jesus tells his disciples, “You know [the Holy Spirit], because he abides with you, and he will be in you.”
Just because you can’t see something, doesn’t mean it isn’t there.
Sometimes you can feel what you can’t see
You can’t see your eyelashes because they are too close to your eyes. But, you can move the tip of your finger near your eye and feel the tiny hairs brushing against your skin, so you know they are there.
You can’t see your heart, because your heart is inside you - but you can put your thumb in the little space between your collar bones and feel bom-bom as it pumps blood through the arteries in your neck.
I can’t see God, but there are times when I feel that God is with me. I remember once in early spring, taking a walk in the middle of the afternoon, and suddenly, I felt that God was walking with me. I didn’t see him, but I knew he was there. It seemed that if I leaned my head over, it would be resting on his shoulder.
I remember how familiar and simple it felt to be walking together like that with God, and I remember feeling surprised that it was so familiar and so simple – as though we already knew each other very well.
You don’t have to see God to know him. And you already do know God, and he knows you. “Indeed he is not far from each one of us.”
Jesus told his disciples, "I will ask the Father, and he will give you another Advocate, to be with you forever. This is the Spirit of truth …. You know him, because he abides with you, and he will be in you.”
Jesus, the Father and the Spirit are all connected with each other and with us, so when we encounter God, it will probably feel familiar rather than strange and frightening.
In a way, this can make God’s presence hard to recognize. If we are expecting God to be completely different from anything we know, we may be surprised to encounter God in a way that feels close and familiar.
Philip, one of Jesus’ disciples, asked him, “Lord, show us the Father, and we will be satisfied.”
And Jesus said, “Have I been with you so long, and yet you do not know me, Philip? He who has seen me has seen the Father.”Don’t make it more difficult than it is – you know this already
Sometimes, we can make things more difficult than they are.
Some things are difficult and complicated; that’s true. But some things are simple, and we make them complicated when they don’t need to be.
For example, how do you feel about Algebra?
x + 2 = 5 Solve for x. If you’re like me, just hearing ‘ x’, you feel a mild panic. But relax and think about it – slow down. You already know this. It’s actually familiar. If you start with 2, how do you get to 5?
You have to let yourself recognize the familiar parts and realize that you know them so that you don’t panic or give up. Don’t make it more difficult than it is.
For some people, reading and spelling cause the panic.
How do you spell ‘Episcopalian’?
It’s so long and has all those syllables! I can’t do it.
Yes, you can – slow down – listen to the sounds. What are the letters that make those sounds? Just do one at a time. You already know this. It’s actually familiar. Don’t make it more difficult than it is.
Learning to read is similar – for someone learning to read, looking at all those words can be intimidating. They’ll just start guessing. You have to tell them, “Slow down, look at what’s there; don’t guess.“
When it connects – that those letters represent familiar words – it’s like epiphany – like revelation.
Knowing God is similar. It may seem intimidating or even impossible to think about trying to know God.
How can I know God? I’ve never seen God. God is totally ‘other’ – completely beyond human comprehension.
Except that Jesus and Paul both say it’s not like that.
We’re God’s children, Paul explains, so we know God already, because God made us and takes care of us. In him we live and move and have our being, and He is not far from each one of us. We know the Spirit, Jesus says, because he is with us and will be in us.
God is familiar, even if we can’t put words to it or explain it. So don’t worry about what you can’t see, what you don’t know; look at what’s there. We’ve seen God reflected to us in thousands of ways. We’ve seen God reflected through people and events; we’ve seen God reflected through the beauty of the world around us; we’ve seen God reflected in scripture, in the liturgy, and we’ve seen God reflected in our own hearts.
CS Lewis says we each have a ‘God-shaped hole’ in our hearts, so even before we recognize what’s missing in our lives, the shape of the emptiness traces an outline of what God must be like to fill it.
Don’t make knowing God more difficult than it is – you already know God. And He knows you.
--------------------------------------
Given to St. John's, Silsbee
April 27, 2008
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Friday, April 11, 2008
Thomas - not falling for that again
Year A, Easter 2
Readings: Acts 2:14a,22-32 1 Peter 1:3-9 John 20:19-31 Psalm 16
A lot of times, people refer to this story as being about 'Doubting Thomas,' because Thomas didn't believe the disciples when they told him they'd seen Jesus. He said he'd have to see it for himself. He'd have to put his finger in the nail holes in Jesus' hands before he'd believe that Jesus was really alive.
Fr. John has talked before about doubt, saying that the opposite of doubt is not faith; the opposite of doubt is certainty. Just because you sometimes doubt, doesn't mean you don't believe or you don't have faith. You can be in both of those places at once; it's actually a pretty common thing to be partly believing and partly doubting at the same time - or mostly believing with a little prickle of doubt - or mostly doubting with just a tiny piece of hope that would even just like to believe.
It's hard sometimes to figure out what's true and what's real and so what to believe.
All four of the gospels describe situations where various people encountered Jesus after he rose from the dead - and all four gospels talk about people not believing it at first when they heard about it - some of them even had a hard time believing it when he was standing right in front of them.
Thomas wasn't the only one who doubted - he's just the one who got stuck with the label.
Listen to some of the other stories about what happened after the resurrection.
Here's part of the story from Luke ..on the first day of the week, at early dawn, [several of the women] went to the tomb, taking the spices which they had prepared. And they found the stone rolled away from the tomb, but when they went in they did not find the body. While they were perplexed about this, behold, two men stood by them in dazzling apparel; and as they were frightened and bowed their faces to the ground, the men said to them, "Why do you seek the living among the dead? Remember how he told you, while he was still in Galilee, that the Son of man must be delivered into the hands of sinful men, and be crucified, and on the third day rise." And they remembered his words, and returning from the tomb they told all this to the eleven and to all the rest. Now it was Mary Mag'dalene and Jo-an'na and Mary the mother of James and the other women with them who told this to the apostles; but these words seemed to them an idle tale, and they did not believe them.
-That had to have been really frustrating for those women. They saw two men in shining clothes, who told them Jesus was alive. So they went and told the apostles and all the rest - but the apostles thought it was 'an idle tale' - some ridiculous story they all - collectively, the whole group of them - made up or imagined... you know how we women can be so hysterical sometimes...
Here's how the story goes in Mark -
So, here, it's not just Thomas - it's everybody who has a hard time believing that Jesus is really alive. I don't blame them. It's been their experience - mine too - that people who die...stay dead. But with Jesus, suddenly that doesn't seem to hold true. It had to be very shocking and hard to believe, even if he was standing right in front of them - maybe especially so because he was standing right in front of them.
Hearing the story as we do after the fact, and after many centuries of getting used to the idea, it doesn't seem so shocking. We can think about it abstractly - I believe in Jesus, that he died and rose again, that he is here with us today... And I do - But it's not like I can see him physically standing here saying, like he did to Thomas, "Put your finger here, and see my hands; and put out your hand, and place it in my side..."
I believe that Jesus died and rose again, but it's pretty much impossible for me to really know that. I didn't see him die; I didn't go to the tomb and see the angels; I didn't touch his feet. I wasn't there...
Some of the philosophers, when they talk about knowledge, say that we can only know what we experience. The rest, we have to believe - or not. It's a choice we make, based on a lot of factors. One of the biggest is trust - trust in the person giving the information
Once a few decades ago, when people were less skeptical than they are now, a radio broadcaster began giving a fake newscast about an alien attack, and people became very panicked because they believed it was real - the joke really backfired, because people took it seriously. Then, after that, they were uncertain whether to believe the news or not.
Trust is much easier to break than to rebuild.
What's the rest? ......... "Fool me twice, shame on me."
This is what I'm hearing when Thomas says,
"Unless I see in his hands the print of the nails, and place my finger in the mark of the nails, and place my hand in his side, I will not believe."Thomas had put everything into the belief that Jesus was the Messiah, the one his people had been waiting for. He trusted Jesus. He believed him. Totally. Hook, line and sinker. Gave up his whole life to follow.
But then Jesus got arrested and killed. And what is a dead Messiah? A dead Messiah had to have been, as CS Lewis framed it, either a liar or a lunatic. Only a live Messiah could be the Lord, but this one was clearly dead.
That had to be a hard pill to swallow, especially on that 'long Saturday' when no one knew what was going on and all they could do was wait to see what would happen next. Nobody had any idea. The hope that Jesus' followers had for a Messiah had been crucified with him. They had put everything into that hope, and it was gone. He was gone. What now?
Nothing - nothing to do but wait.
In TS Eliot's The Four Quartets, he writes
Then, suddenly, people are all over the place saying that Jesus was alive again. He had risen from the dead.
It's hard enough to bury the beautiful dream that you had to watch die so painfully. It's unbearable to have people teasing you with the hope that it's not really dead. Because that's what you wish so much could be true that you can hardly bear even to let yourself think it, much less say it out loud. And when other people are saying it, it's hard not to at least want to believe. But he was not going to fall for that again.
Some people hold their hope close to the surface, and it blooms at the first hint of spring. Others push it down deep where maybe it will survive a freeze. But I think God's the one who planted it in all of us.
This is why I think that, even though Jesus gets on Thomas a little for making it so hard for himself to believe, he still walks through that wall of doubt, past the locked door, to reach him inside.
Whatever it takes, Thomas... Whatever you need to believe it's true - because it is true...
"Put your finger here, and see my hands; and put out your hand, and place it in my side; do not be faithless, but believing."
------------------------------------
Given to St. John's, Silsbee
March 30, 2008
In our society, we've had a lot of broken trusts - in the family and in the larger culture - divorce rates and spousal abuse, child abuse and elder abuse are pretty high; political scandal is commonplace now; we can't keep track of all the professional sports, music and movie stars who are on drugs; not only stockbrokers but even economists are gambling with the finance markets; leaders in corporations and non-profit groups embezzle money frequently - and the church is not immune to any of these things, certainly. The preacher's wife murdering her husband, TV evangelists confessing to everything imaginable, priests molesting children.
Belief in anything truly good has become kind of a quaint notion. People in my generation grew up in a very commercial culture. There's not a lot people my age believe in - although it seems there's a lot they would like to believe. It's just that we've learned by experience that most things are a lie - to sell you something or get something from you. Exploitation, not charity is the normal motivation for a lot of interactions in our culture.
Why do people from various companies, organizations, or colleges call at 6 pm on a weeknight? Because they want you to give them money, obviously.
Why is public school attendance encouraged and rewarded and non-attendance punished? Because education will make children's lives better or because attendance figures determine state funding? What about all those tests? Hard to say sometimes.
What about the health care system - who determines your treatment?
Many people by now expect to be used and mistreated - it comes as a suprise when someone seems genuinely honest - and the key word there is 'seems.' Because even our desire for authenticity has been caught up in marketing strategy - I encourage you to notice this week how many ads use words like 'real' 'genuine' and 'authentic.' Some are beginning to pick up on that also, and we're even more suspicious when we meet someone making claims of truth or authenticity - because we're waiting for the real truth to come out - it almost always does - what is it you want from me?
Mainly, the goal is not to be taken in, not to be hoodwinked, taken for a ride or taken advantage of.
Do you know these?
"Once bitten, twice shy"
"Fool me once, shame on you...."
Readings: Acts 2:14a,22-32 1 Peter 1:3-9 John 20:19-31 Psalm 16
A lot of times, people refer to this story as being about 'Doubting Thomas,' because Thomas didn't believe the disciples when they told him they'd seen Jesus. He said he'd have to see it for himself. He'd have to put his finger in the nail holes in Jesus' hands before he'd believe that Jesus was really alive.
Fr. John has talked before about doubt, saying that the opposite of doubt is not faith; the opposite of doubt is certainty. Just because you sometimes doubt, doesn't mean you don't believe or you don't have faith. You can be in both of those places at once; it's actually a pretty common thing to be partly believing and partly doubting at the same time - or mostly believing with a little prickle of doubt - or mostly doubting with just a tiny piece of hope that would even just like to believe.
It's hard sometimes to figure out what's true and what's real and so what to believe.
All four of the gospels describe situations where various people encountered Jesus after he rose from the dead - and all four gospels talk about people not believing it at first when they heard about it - some of them even had a hard time believing it when he was standing right in front of them.
Thomas wasn't the only one who doubted - he's just the one who got stuck with the label.
Listen to some of the other stories about what happened after the resurrection.
Here's part of the story from Luke ..on the first day of the week, at early dawn, [several of the women] went to the tomb, taking the spices which they had prepared. And they found the stone rolled away from the tomb, but when they went in they did not find the body. While they were perplexed about this, behold, two men stood by them in dazzling apparel; and as they were frightened and bowed their faces to the ground, the men said to them, "Why do you seek the living among the dead? Remember how he told you, while he was still in Galilee, that the Son of man must be delivered into the hands of sinful men, and be crucified, and on the third day rise." And they remembered his words, and returning from the tomb they told all this to the eleven and to all the rest. Now it was Mary Mag'dalene and Jo-an'na and Mary the mother of James and the other women with them who told this to the apostles; but these words seemed to them an idle tale, and they did not believe them.
-That had to have been really frustrating for those women. They saw two men in shining clothes, who told them Jesus was alive. So they went and told the apostles and all the rest - but the apostles thought it was 'an idle tale' - some ridiculous story they all - collectively, the whole group of them - made up or imagined... you know how we women can be so hysterical sometimes...
Here's how the story goes in Mark -
Now when [Jesus] rose early on the first day of the week, he appeared first to Mary Magdalene, from whom he had cast out seven demons. She went and told those who had been with him, as they mourned and wept. But when they heard that he was alive and had been seen by her, they would not believe it. After this he appeared in another form to two of them, as they were walking into the country. And they went back and told the rest, but they did not believe them. Afterward he appeared to the eleven themselves as they sat at table; and he upbraided them for their unbelief and hardness of heart, because they had not believed those who saw him after he had risen. (Mk 16:9-14)
So, here, it's not just Thomas - it's everybody who has a hard time believing that Jesus is really alive. I don't blame them. It's been their experience - mine too - that people who die...stay dead. But with Jesus, suddenly that doesn't seem to hold true. It had to be very shocking and hard to believe, even if he was standing right in front of them - maybe especially so because he was standing right in front of them.
Hearing the story as we do after the fact, and after many centuries of getting used to the idea, it doesn't seem so shocking. We can think about it abstractly - I believe in Jesus, that he died and rose again, that he is here with us today... And I do - But it's not like I can see him physically standing here saying, like he did to Thomas, "Put your finger here, and see my hands; and put out your hand, and place it in my side..."
I believe that Jesus died and rose again, but it's pretty much impossible for me to really know that. I didn't see him die; I didn't go to the tomb and see the angels; I didn't touch his feet. I wasn't there...
Some of the philosophers, when they talk about knowledge, say that we can only know what we experience. The rest, we have to believe - or not. It's a choice we make, based on a lot of factors. One of the biggest is trust - trust in the person giving the information
Once a few decades ago, when people were less skeptical than they are now, a radio broadcaster began giving a fake newscast about an alien attack, and people became very panicked because they believed it was real - the joke really backfired, because people took it seriously. Then, after that, they were uncertain whether to believe the news or not.
Trust is much easier to break than to rebuild.
What's the rest? ......... "Fool me twice, shame on me."
This is what I'm hearing when Thomas says,
"Unless I see in his hands the print of the nails, and place my finger in the mark of the nails, and place my hand in his side, I will not believe."Thomas had put everything into the belief that Jesus was the Messiah, the one his people had been waiting for. He trusted Jesus. He believed him. Totally. Hook, line and sinker. Gave up his whole life to follow.
But then Jesus got arrested and killed. And what is a dead Messiah? A dead Messiah had to have been, as CS Lewis framed it, either a liar or a lunatic. Only a live Messiah could be the Lord, but this one was clearly dead.
That had to be a hard pill to swallow, especially on that 'long Saturday' when no one knew what was going on and all they could do was wait to see what would happen next. Nobody had any idea. The hope that Jesus' followers had for a Messiah had been crucified with him. They had put everything into that hope, and it was gone. He was gone. What now?
Nothing - nothing to do but wait.
In TS Eliot's The Four Quartets, he writes
"I said to my soul, be still, and wait without hope
For hope would be hope of the wrong thing; wait without love
For love would be love of the wrong thing; there is yet faith
But the faith and the love and the hope are all in the waiting." (East Coker, III)
Then, suddenly, people are all over the place saying that Jesus was alive again. He had risen from the dead.
It's hard enough to bury the beautiful dream that you had to watch die so painfully. It's unbearable to have people teasing you with the hope that it's not really dead. Because that's what you wish so much could be true that you can hardly bear even to let yourself think it, much less say it out loud. And when other people are saying it, it's hard not to at least want to believe. But he was not going to fall for that again.
Some people hold their hope close to the surface, and it blooms at the first hint of spring. Others push it down deep where maybe it will survive a freeze. But I think God's the one who planted it in all of us.
This is why I think that, even though Jesus gets on Thomas a little for making it so hard for himself to believe, he still walks through that wall of doubt, past the locked door, to reach him inside.
Whatever it takes, Thomas... Whatever you need to believe it's true - because it is true...
"Put your finger here, and see my hands; and put out your hand, and place it in my side; do not be faithless, but believing."
------------------------------------
Given to St. John's, Silsbee
March 30, 2008
In our society, we've had a lot of broken trusts - in the family and in the larger culture - divorce rates and spousal abuse, child abuse and elder abuse are pretty high; political scandal is commonplace now; we can't keep track of all the professional sports, music and movie stars who are on drugs; not only stockbrokers but even economists are gambling with the finance markets; leaders in corporations and non-profit groups embezzle money frequently - and the church is not immune to any of these things, certainly. The preacher's wife murdering her husband, TV evangelists confessing to everything imaginable, priests molesting children.
Belief in anything truly good has become kind of a quaint notion. People in my generation grew up in a very commercial culture. There's not a lot people my age believe in - although it seems there's a lot they would like to believe. It's just that we've learned by experience that most things are a lie - to sell you something or get something from you. Exploitation, not charity is the normal motivation for a lot of interactions in our culture.
Why do people from various companies, organizations, or colleges call at 6 pm on a weeknight? Because they want you to give them money, obviously.
Why is public school attendance encouraged and rewarded and non-attendance punished? Because education will make children's lives better or because attendance figures determine state funding? What about all those tests? Hard to say sometimes.
What about the health care system - who determines your treatment?
Many people by now expect to be used and mistreated - it comes as a suprise when someone seems genuinely honest - and the key word there is 'seems.' Because even our desire for authenticity has been caught up in marketing strategy - I encourage you to notice this week how many ads use words like 'real' 'genuine' and 'authentic.' Some are beginning to pick up on that also, and we're even more suspicious when we meet someone making claims of truth or authenticity - because we're waiting for the real truth to come out - it almost always does - what is it you want from me?
Mainly, the goal is not to be taken in, not to be hoodwinked, taken for a ride or taken advantage of.
Do you know these?
"Once bitten, twice shy"
"Fool me once, shame on you...."
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Saturday, March 01, 2008
Seventh Word
"Father, into your hands I commend my spirit."
Henri Nouwen wrote, "Dying is trusting in the catcher. To care for the dying is to say, 'Do not be afraid. Remember that you are the beloved child of God. He will be there when you make your long jump. Don't try to grab him. He will grab you."
It's the image of a small child at the edge of the swimming pool, and Dad's in the water, holding his arms out, saying, "Come on, I'll catch you. Don't worry. I'll catch you."
You look at the water, you look at your dad, and you open your eyes wide and jump.
We don't have to try to jump far enough. He's going to catch us, even if we just lean over and fall in. And that moment doesn't have to be just when we die. It's whenever we make a trusting movement towards Him, and the moment we do that, his hands reach out and catch us.
I don't think distance is an issue, because I think there's never a moment when he's not paying attention, when he's not right there.
It might be, too, like learning to float on your back. Your dad's telling you he's got you, that he's not going to let you sink, just take a deep breath and lean back...
It's hard to let go and let your feet up, not touching anything solid, but you try to trust him, even if you're afraid.
I think dying is a little like that - I think there is a moment when we let go of everything else. A moment when I realize God's with me - when I feared he wouldn't be, and I know that He has me, and He's not going to drop me, and whatever else happens, it doesn't depend on me. He's got it under control. So finally, I trust Him, lean back, and let go.
Henri Nouwen wrote, "Dying is trusting in the catcher. To care for the dying is to say, 'Do not be afraid. Remember that you are the beloved child of God. He will be there when you make your long jump. Don't try to grab him. He will grab you."
It's the image of a small child at the edge of the swimming pool, and Dad's in the water, holding his arms out, saying, "Come on, I'll catch you. Don't worry. I'll catch you."
You look at the water, you look at your dad, and you open your eyes wide and jump.
We don't have to try to jump far enough. He's going to catch us, even if we just lean over and fall in. And that moment doesn't have to be just when we die. It's whenever we make a trusting movement towards Him, and the moment we do that, his hands reach out and catch us.
I don't think distance is an issue, because I think there's never a moment when he's not paying attention, when he's not right there.
It might be, too, like learning to float on your back. Your dad's telling you he's got you, that he's not going to let you sink, just take a deep breath and lean back...
It's hard to let go and let your feet up, not touching anything solid, but you try to trust him, even if you're afraid.
I think dying is a little like that - I think there is a moment when we let go of everything else. A moment when I realize God's with me - when I feared he wouldn't be, and I know that He has me, and He's not going to drop me, and whatever else happens, it doesn't depend on me. He's got it under control. So finally, I trust Him, lean back, and let go.
Fifth Word
"I thirst."
I'm hungry.
I'm tired.
I'm sad.
I'm angry.
........... I'm human.
In Hebrews, we read "We do not have a high priest who is unable to sympathize with our weaknesses, but we have one who in every respect has been tested as we are, yet without sin. Let us therefore approach the throne of grace with boldness, so that we may receive mercy and find grace to help in time of need." (Heb 4:15-16)
Sometimes, in my time of need, I can't even say what it is I want - sometimes, I don't even know.
I can only say what's happening. Here's how it is with me - I'm upset. I'm scared. I don't understand. I don't want to do this. It hurts.
I'm thirsty.
To make these kinds of statements is to make ourselves more vulnerable. To say something like this, I'm telling about my weakness - and whoever hears it has the opportunity to use it - either to help - or to ignore - or to hurt.
And this is something Jesus understands about what it is to be human - what it is to be weak, to ask others for help... to be disappointed by their response.
As he was dying, Jesus said, "I thirst," and the people who heard him gave him vinegar to drink...
The night before, he told his friends he was very distressed and asked them to stay up and watch with him - But they fell asleep.
He asked his Father, if it were possible, not to have to go through all this, but his Father didn't change the plan.
Jesus knows what it is to be scared, to be sad, to be in pain, to die.
Again, Hebrews says, "Since, therefore, the children share flesh and blood, he himself likewise shared the same things, so that through death he might destroy the one who has the power of death, that is, the devil, and free those who all their lives were held in slavery by the fear of death. ... Because he himself was tested by what he suffered, he is able to help those who are being tested." (HEb 2:14-18)
I'm hungry.
I'm tired.
I'm sad.
I'm angry.
........... I'm human.
In Hebrews, we read "We do not have a high priest who is unable to sympathize with our weaknesses, but we have one who in every respect has been tested as we are, yet without sin. Let us therefore approach the throne of grace with boldness, so that we may receive mercy and find grace to help in time of need." (Heb 4:15-16)
Sometimes, in my time of need, I can't even say what it is I want - sometimes, I don't even know.
I can only say what's happening. Here's how it is with me - I'm upset. I'm scared. I don't understand. I don't want to do this. It hurts.
I'm thirsty.
To make these kinds of statements is to make ourselves more vulnerable. To say something like this, I'm telling about my weakness - and whoever hears it has the opportunity to use it - either to help - or to ignore - or to hurt.
And this is something Jesus understands about what it is to be human - what it is to be weak, to ask others for help... to be disappointed by their response.
As he was dying, Jesus said, "I thirst," and the people who heard him gave him vinegar to drink...
The night before, he told his friends he was very distressed and asked them to stay up and watch with him - But they fell asleep.
He asked his Father, if it were possible, not to have to go through all this, but his Father didn't change the plan.
Jesus knows what it is to be scared, to be sad, to be in pain, to die.
Again, Hebrews says, "Since, therefore, the children share flesh and blood, he himself likewise shared the same things, so that through death he might destroy the one who has the power of death, that is, the devil, and free those who all their lives were held in slavery by the fear of death. ... Because he himself was tested by what he suffered, he is able to help those who are being tested." (HEb 2:14-18)
Third Word
"Woman, behold your son." ... "Behold your mother."
Did you ever try to comfort a child who's upset because their pet died? Parents sometimes try this:
"We'll get you another fish..." "I don't want another fish! I want my fish!"
Similar is not the same.
'Better' is also not the same. 'Better' even if it is better, mainly just feels 'different' at first, and 'different' feels about the same as 'bad.'
People sometimes tell parents who are marrying off their daughter and watching her leave home and move away, "Don't think of it as losing a daughter; think of it as gaining a son."
Maybe in the future, they'll have a great relationship with the son-in-law also and maybe grandkids who bring a lot of joy to their lives, and that will even be better, but there's no way to know at the time how it will be in the future.
What about a mother sending her son off for military service?
You can see the group of them walking through the airport - him, his mom, his younger sister and his good friend from school.
He's in his uniform, has a bag, really short hair. They come up to the line for security. He sets his bag on the floor. They're all looking at him. He leans down and hugs his mom; her eyes are starting to well up. She shakes her head; she can't say anything.
He looks over at his friend and back at her.
"Mom, Jake's your son now, till I get back. Take care of her, man."
He picks up his bag and walks over to the line, shows his ticket and ID, puts his bag on the conveyor belt and walks through. On the other side, he picks it up, looks back, waves, and goes through the revolving door. They're standing there watching him. She's really crying now. The friend steps up and puts his hand on her shoulder.
What do you say to her?
"Don't think of it as putting your son in danger; think of it as protecting our nation."
It doesn't matter whether or not that's true. It doesn't change the grief and fear of letting him go.
Mary stood, looking up at her son. He says to her, 'Woman, behold your son," and to his friend and disciple, "Behold your mother."
Mary doesn't speak. But what may her heart have been saying?
Don't think of it as losing your son, Mary;
think of it as gaining the whole world...
Did you ever try to comfort a child who's upset because their pet died? Parents sometimes try this:
"We'll get you another fish..." "I don't want another fish! I want my fish!"
Similar is not the same.
'Better' is also not the same. 'Better' even if it is better, mainly just feels 'different' at first, and 'different' feels about the same as 'bad.'
People sometimes tell parents who are marrying off their daughter and watching her leave home and move away, "Don't think of it as losing a daughter; think of it as gaining a son."
Maybe in the future, they'll have a great relationship with the son-in-law also and maybe grandkids who bring a lot of joy to their lives, and that will even be better, but there's no way to know at the time how it will be in the future.
What about a mother sending her son off for military service?
You can see the group of them walking through the airport - him, his mom, his younger sister and his good friend from school.
He's in his uniform, has a bag, really short hair. They come up to the line for security. He sets his bag on the floor. They're all looking at him. He leans down and hugs his mom; her eyes are starting to well up. She shakes her head; she can't say anything.
He looks over at his friend and back at her.
"Mom, Jake's your son now, till I get back. Take care of her, man."
He picks up his bag and walks over to the line, shows his ticket and ID, puts his bag on the conveyor belt and walks through. On the other side, he picks it up, looks back, waves, and goes through the revolving door. They're standing there watching him. She's really crying now. The friend steps up and puts his hand on her shoulder.
What do you say to her?
"Don't think of it as putting your son in danger; think of it as protecting our nation."
It doesn't matter whether or not that's true. It doesn't change the grief and fear of letting him go.
Mary stood, looking up at her son. He says to her, 'Woman, behold your son," and to his friend and disciple, "Behold your mother."
Mary doesn't speak. But what may her heart have been saying?
YOU are my son; I don't want another son.
Don't think of it as losing your son, Mary;
think of it as gaining the whole world...
I don't want the whole world -
I want my son.
First Word
"Father, forgive them, for they know not what they do."
Can you think of a time when you did something to someone that had unintended bad effects?
Playing a joke, it hit somebody the wrong way...
Or, being mad, saying something that seemed totally warranted - but then watching the other person's face crumple, and you really had no idea it would hurt them like that...
Or worse, knowing it would hurt them like that, and saying it anyway - because it would hurt - and then, seeing how much it hurt, a lot of regret...
"I'm sorry! I didn't mean to..."
Some of the answers can be pretty harsh:
"Well, you didn't mean to to!" I'm sorry...
"Sorry's not good enough!"
But here, there's a different response.
"Father, forgive them, for they know not what they do."
Even before people could realize what they had done, Jesus was understanding them and accepting them, and wanting God to be gentle with them. He didn't ask for justice; he didn't want to be vindicated, for God to get them back - to make them suffer like he was suffering, so they'd know what it felt like - so they'd know what they had done.
How could they know, really, what they had done? How could they have any idea?
When they did start to realize it and came to God with their apologies and their grief and their sorrow, God listened - and he didn't say, "Sorry's not good enough!"
In confession, we come to God and say, "I'm sorry! I didn't mean to... I didn't realize..."
and God looks at Jesus and then back at us and says, "I know."
Can you think of a time when you did something to someone that had unintended bad effects?
Playing a joke, it hit somebody the wrong way...
Or, being mad, saying something that seemed totally warranted - but then watching the other person's face crumple, and you really had no idea it would hurt them like that...
Or worse, knowing it would hurt them like that, and saying it anyway - because it would hurt - and then, seeing how much it hurt, a lot of regret...
"I'm sorry! I didn't mean to..."
Some of the answers can be pretty harsh:
"Well, you didn't mean to to!" I'm sorry...
"Sorry's not good enough!"
But here, there's a different response.
"Father, forgive them, for they know not what they do."
Even before people could realize what they had done, Jesus was understanding them and accepting them, and wanting God to be gentle with them. He didn't ask for justice; he didn't want to be vindicated, for God to get them back - to make them suffer like he was suffering, so they'd know what it felt like - so they'd know what they had done.
How could they know, really, what they had done? How could they have any idea?
When they did start to realize it and came to God with their apologies and their grief and their sorrow, God listened - and he didn't say, "Sorry's not good enough!"
In confession, we come to God and say, "I'm sorry! I didn't mean to... I didn't realize..."
and God looks at Jesus and then back at us and says, "I know."
Thursday, February 21, 2008
Nicodemus - faith and reason
Year A, Lent 2
Readings: Genesis 12:1-4a Romans 4:1-5, 13-17 John 3:1-17 Psalm 121
The story of Nicodemus is fascinating to me. I think it describes what often happens when a logical, analytical mind encounters spiritual truth.
Nicodemus is trying to understand who Jesus is and where his power is coming from - because he figures it has to be from God, but how does that work, exactly?
He's sincere - he really wants to understand, "What is this relationship between body and soul? - between God and man?" but when Jesus answers him, Nicodemus finds the reply very confusing.
Jesus had said that, to see the kingdom of God, everyone needed to be 'born from above,' but that didn't make sense to Nicodemus. "How can anyone be born after having grown old?"
Jesus tells him. "What is born of the flesh is flesh, and what is born of the Spirit is spirit..."
That still didn't clarify it totally for Nicodemus, because his next comment is, "How can these things be?"
I find this conversation encouraging, because I think Nicodemus is an intelligent person, so if he's confused, I feel reassured that, when I'm confused about faith questions, it's not that I'm not smart enough, it's just that the answers really are hard to understand.
I also find it encouraging that, when Nicodemus says he's confused, Jesus works harder at explaining it. I'm grateful for people who have the courage and honesty to say when they don't understand something, even if it makes the teacher irritated, because usually then the teacher will say it again more clearly and maybe use some examples, and the result is that everybody understands better. Think how many people have come to understand God's purpose in sending Jesus to save humanity - which is what our faith hangs on - from the single verse of John 3:16 - part of Jesus' further clarification to Nicodemus. It's such a clear explanation. When I was little, we memorized it in Sunday school. You probably know it, too.
"For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life."
We can partly thank Nicodemus for that excellent summary because he asked the question.
Asking questions is, I think, an important foundation of scientific inquiry, and we've come up in a scientific, questioning age. Everything is being and has been questioned and examined, turned inside out, defined and re-defined - like we were trying to chart and re-map in specific details all the vagueness of the past, to take away the element of mystery that wrapped around everything in the medieval period. We don't want 'hocus pocus'; we want reality - something solid and definite to believe in.
Here's an interesting little piece of linguistic information about that word 'hocus pocus,' the way we talk about words or rituals that seem silly and pointless. "Hocus pocus...abbra cadabra, and Viola! Here's a bunny!"
But it's fake; it's a trick to make you think the magician has powers, but really he doesn't. He just knows how to make you look the other way at the right time.
During the Protestant Reformation, people were beginning to question what the rituals in church were all about, really. The service was all in Latin, and so people didn't know what was being said and mostly didn't understand what was being done, but at some point, the priest would say a particular thing, a bell would ring, and everyone was supposed to look, because the priest would hold up the bread, and that was how you received communion - that's how you received grace. The people who attended the service didn't actually take communion by eating the bread or drinking the wine; they received it by seeing it. So, if you weren't paying attention then, you could miss the main part of the service and seemingly it wouldn't do you any good. But some people started to wonder whether any of those things, which they didn't understand, were actually doing them any good anyway.
People had lost track of what all those things meant that the priest was doing and saying, and they started to question whether those things had any meaning at all. The words sounded like gibberish. When the priest held up the bread, he said (in Latin) "Hoc est corpus meum" - "This is my body." But most people didn't know Latin. So it's not suprising, really that when the priest said "Hoc est corpus meum" - and maybe the bells would drown out the 'meum' part, leaving just "Hoc est corpus..", it's understandible that what people heard was 'Hocus pocus,' - - and that came to have a meaning of its own related to how they felt about what they saw and heard in church. Maybe all these rituals and unintelligible words don't really have a meaning. It's just 'hocus pocus...'
People became dissatisfied with accepting things they didn't understand; they wanted reasons and answers.
Religion has reacted in different ways to this cultural shift of wanting to question everything - in many instances defensively, making it wrong to question issues of faith, which put a lot of people in the predicament of feeling they had to choose between thinking or believing. Some people were executed because of dilemmas like this. And some fought back, carrying out executions of their own and breaking all the things that smacked of mystery and 'hocus pocus' to get back to a 'true religion' based on reason and not meaningless movements and unintelligible words. But just because someone doesn't know the meaning or understand the words doesn't mean they don't have meaning - we have to be careful to balance our capacity for reason and desire for explanations with respect for what we don't understand.
As Fr. John and Fr. Jack discussed in the Lenten series class Wednesday night, "faith vs. reason" is a false dichotomy - that's just not how it is - God made us with the ability to reason. It's only right that we should use it - and the faithful use of gifts God gave us will not lead us away from God but toward God, even if the path seems to wind around.
And it has wound around quite a bit - even in the past 10-20 years, not to mention the past 100. Our culture has changed a lot in this questioning and exploration. One thing I think we're learning from this process is that we're not likely to ever understand it all. For every new thing we've learned this century, we've discovered whole areas of things we never dreamed about before - and each new thing is more beautiful, and complicated and amazing than we imagined. Remember what whole new worlds, literally, were opened up to our imaginations by the invention of the telescope and the microscope, for example, and more recently with quantum physics, genetics, and multi-dimensional math.
As we look for answers to our questions about life and the world, as we try to understand, God shows us new things, and each thing we understand is more amazing than we had imagined before... until I think eventually, more than answers to our questions about life and the world, we begin to want to know the God who made this world and gave us life.
In our class Wednesday night, talking about how the world began and why we're here, we had a big discussion about this relationship between faith and science. George Kondos made a comment about Einstein saying that science was trying to understand the mind of God. Einstein represents to many people the pinnacle of modern scientific thought - one of the most brilliant minds of all time - and his conclusion is that science is essentially a search to know God.
Isn't that really theology?
I love theology, and I think it's the highest of all fields to study, but I think even that is not where the journey of faith is leading. One of the most brilliant theologians of all time - St. Thomas Aquinas - after he had written tomes of material constituting a complex and beautiful systematic theology, one day completely stopped writing. Because, he said, something had happened while he was celebrating the Eucharist one day, and whatever that experience was, it made everything he ever wrote seem like 'so much straw.' Compared to what he'd been trying to describe in his theological writings, the reality was so much more amazing - so the thing to do then was worship, not write about it.
Our ability to reason and our desire to understand may be things God created in us, but they're tools, things to help us get to where we understand enough to worship, and at that point, the rest of it, as amazing and complicated and beautiful as it is, won't even be able to hold a candle to the one who made it. This may partly explain the stories why some people who meet Jesus just stop whatever they were doing to follow Him - even though not everybody does it immediately when they meet him, like some of the disciples did.
As I mentioned at the beginning, I love the story of Nicodemus, because it took him a while to work it out. Today's gospel reading is not the only place he shows up. Here, in this passage, we see the beginning of his journey - questioning, trying to understand who Jesus is and how he has access to God's power. Later, he comes up at Jesus' trial, trying to offer a voice of reason in Jesus' defense. Then, still later, he is one of those who come to take Jesus' body down from the cross, "bringing a mixture of myrrh and aloes.." - kind of like those wise men from the East, whose scientific inquiries led them to follow a star.
Nicodemus, a Pharisee who was diligently trying to observe and follow the law, started from a different place. While the magi started from science, Nicodemus started from religion, but they all found themselves on a journey of faith that ultimately led them to worship the God who made it all, who created the star, and who gave the law, and who sent his Son to show us how much God wants us to know him and be with him, because he made us and loves us, brains, questions, and all.
------------------------------------
Given to St. John's, Silsbee
Feb. 17, 2008
Readings: Genesis 12:1-4a Romans 4:1-5, 13-17 John 3:1-17 Psalm 121
The story of Nicodemus is fascinating to me. I think it describes what often happens when a logical, analytical mind encounters spiritual truth.
Nicodemus is trying to understand who Jesus is and where his power is coming from - because he figures it has to be from God, but how does that work, exactly?
He's sincere - he really wants to understand, "What is this relationship between body and soul? - between God and man?" but when Jesus answers him, Nicodemus finds the reply very confusing.
Jesus had said that, to see the kingdom of God, everyone needed to be 'born from above,' but that didn't make sense to Nicodemus. "How can anyone be born after having grown old?"
Jesus tells him. "What is born of the flesh is flesh, and what is born of the Spirit is spirit..."
That still didn't clarify it totally for Nicodemus, because his next comment is, "How can these things be?"
I find this conversation encouraging, because I think Nicodemus is an intelligent person, so if he's confused, I feel reassured that, when I'm confused about faith questions, it's not that I'm not smart enough, it's just that the answers really are hard to understand.
I also find it encouraging that, when Nicodemus says he's confused, Jesus works harder at explaining it. I'm grateful for people who have the courage and honesty to say when they don't understand something, even if it makes the teacher irritated, because usually then the teacher will say it again more clearly and maybe use some examples, and the result is that everybody understands better. Think how many people have come to understand God's purpose in sending Jesus to save humanity - which is what our faith hangs on - from the single verse of John 3:16 - part of Jesus' further clarification to Nicodemus. It's such a clear explanation. When I was little, we memorized it in Sunday school. You probably know it, too.
"For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life."
We can partly thank Nicodemus for that excellent summary because he asked the question.
Asking questions is, I think, an important foundation of scientific inquiry, and we've come up in a scientific, questioning age. Everything is being and has been questioned and examined, turned inside out, defined and re-defined - like we were trying to chart and re-map in specific details all the vagueness of the past, to take away the element of mystery that wrapped around everything in the medieval period. We don't want 'hocus pocus'; we want reality - something solid and definite to believe in.
Here's an interesting little piece of linguistic information about that word 'hocus pocus,' the way we talk about words or rituals that seem silly and pointless. "Hocus pocus...abbra cadabra, and Viola! Here's a bunny!"
But it's fake; it's a trick to make you think the magician has powers, but really he doesn't. He just knows how to make you look the other way at the right time.
During the Protestant Reformation, people were beginning to question what the rituals in church were all about, really. The service was all in Latin, and so people didn't know what was being said and mostly didn't understand what was being done, but at some point, the priest would say a particular thing, a bell would ring, and everyone was supposed to look, because the priest would hold up the bread, and that was how you received communion - that's how you received grace. The people who attended the service didn't actually take communion by eating the bread or drinking the wine; they received it by seeing it. So, if you weren't paying attention then, you could miss the main part of the service and seemingly it wouldn't do you any good. But some people started to wonder whether any of those things, which they didn't understand, were actually doing them any good anyway.
People had lost track of what all those things meant that the priest was doing and saying, and they started to question whether those things had any meaning at all. The words sounded like gibberish. When the priest held up the bread, he said (in Latin) "Hoc est corpus meum" - "This is my body." But most people didn't know Latin. So it's not suprising, really that when the priest said "Hoc est corpus meum" - and maybe the bells would drown out the 'meum' part, leaving just "Hoc est corpus..", it's understandible that what people heard was 'Hocus pocus,' - - and that came to have a meaning of its own related to how they felt about what they saw and heard in church. Maybe all these rituals and unintelligible words don't really have a meaning. It's just 'hocus pocus...'
People became dissatisfied with accepting things they didn't understand; they wanted reasons and answers.
Religion has reacted in different ways to this cultural shift of wanting to question everything - in many instances defensively, making it wrong to question issues of faith, which put a lot of people in the predicament of feeling they had to choose between thinking or believing. Some people were executed because of dilemmas like this. And some fought back, carrying out executions of their own and breaking all the things that smacked of mystery and 'hocus pocus' to get back to a 'true religion' based on reason and not meaningless movements and unintelligible words. But just because someone doesn't know the meaning or understand the words doesn't mean they don't have meaning - we have to be careful to balance our capacity for reason and desire for explanations with respect for what we don't understand.
As Fr. John and Fr. Jack discussed in the Lenten series class Wednesday night, "faith vs. reason" is a false dichotomy - that's just not how it is - God made us with the ability to reason. It's only right that we should use it - and the faithful use of gifts God gave us will not lead us away from God but toward God, even if the path seems to wind around.
And it has wound around quite a bit - even in the past 10-20 years, not to mention the past 100. Our culture has changed a lot in this questioning and exploration. One thing I think we're learning from this process is that we're not likely to ever understand it all. For every new thing we've learned this century, we've discovered whole areas of things we never dreamed about before - and each new thing is more beautiful, and complicated and amazing than we imagined. Remember what whole new worlds, literally, were opened up to our imaginations by the invention of the telescope and the microscope, for example, and more recently with quantum physics, genetics, and multi-dimensional math.
As we look for answers to our questions about life and the world, as we try to understand, God shows us new things, and each thing we understand is more amazing than we had imagined before... until I think eventually, more than answers to our questions about life and the world, we begin to want to know the God who made this world and gave us life.
In our class Wednesday night, talking about how the world began and why we're here, we had a big discussion about this relationship between faith and science. George Kondos made a comment about Einstein saying that science was trying to understand the mind of God. Einstein represents to many people the pinnacle of modern scientific thought - one of the most brilliant minds of all time - and his conclusion is that science is essentially a search to know God.
Isn't that really theology?
I love theology, and I think it's the highest of all fields to study, but I think even that is not where the journey of faith is leading. One of the most brilliant theologians of all time - St. Thomas Aquinas - after he had written tomes of material constituting a complex and beautiful systematic theology, one day completely stopped writing. Because, he said, something had happened while he was celebrating the Eucharist one day, and whatever that experience was, it made everything he ever wrote seem like 'so much straw.' Compared to what he'd been trying to describe in his theological writings, the reality was so much more amazing - so the thing to do then was worship, not write about it.
Our ability to reason and our desire to understand may be things God created in us, but they're tools, things to help us get to where we understand enough to worship, and at that point, the rest of it, as amazing and complicated and beautiful as it is, won't even be able to hold a candle to the one who made it. This may partly explain the stories why some people who meet Jesus just stop whatever they were doing to follow Him - even though not everybody does it immediately when they meet him, like some of the disciples did.
As I mentioned at the beginning, I love the story of Nicodemus, because it took him a while to work it out. Today's gospel reading is not the only place he shows up. Here, in this passage, we see the beginning of his journey - questioning, trying to understand who Jesus is and how he has access to God's power. Later, he comes up at Jesus' trial, trying to offer a voice of reason in Jesus' defense. Then, still later, he is one of those who come to take Jesus' body down from the cross, "bringing a mixture of myrrh and aloes.." - kind of like those wise men from the East, whose scientific inquiries led them to follow a star.
Nicodemus, a Pharisee who was diligently trying to observe and follow the law, started from a different place. While the magi started from science, Nicodemus started from religion, but they all found themselves on a journey of faith that ultimately led them to worship the God who made it all, who created the star, and who gave the law, and who sent his Son to show us how much God wants us to know him and be with him, because he made us and loves us, brains, questions, and all.
------------------------------------
Given to St. John's, Silsbee
Feb. 17, 2008
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Year A
Monday, January 21, 2008
Taking away sin
Year A - Epiphany 2
Readings: Isaiah 49:1-71 Corinthians 1:1-9John 1:29-42Psalm 40:1-12
John the Baptist points to Jesus and says 'Here is the Lamb of God who takes away the sin of the world.'
This is a really central part of how we understand who Jesus is and what he does for us.
Jesus is the Lamb of God
and he takes away the sin of the world.
But it's kind of a complicated idea, and it requires some background to get a grasp on what it means and how it works.
I want to look at three things mainly:
What does 'Lamb of God' mean?
What is sin?
How does Jesus take it away?
First, what does it mean to say Jesus is the Lamb of God?
It's an image that takes a lot from the context of the society in which Jesus and John the Baptist lived. For many thousands of years, people have made their living raising animals for food and other benefits. In the area where John and Jesus lived, many people raised sheep, which were a key component in that society's economy. It might be like the buffalo for the Plains Indians or whales for people groups living around the Arctic. Or it might be like oil or timber for this area.
Many people during the time of the Hebrew scriptures raised sheep, so there are a lot of stories relating to shepherds and sheep. Back in Genesis, Abel, one of Adam and Eve's sons, brought a lamb to offer God. It represented the return on his work, and he was giving it to God. We still do that; it just looks a little different. We don't bring live animals up here and put them on the altar, but we do bring offerings to God from the return on our work - and in a money-based economy, what we usually bring is some form of money. It's even still called an 'offering'.
This idea of an offering of thanksgiving was one association John's disciples could make when John pointed at Jesus and said, 'Here is the Lamb of God...'
Depending on the kind of offering, sometimes the priests and the people who brought it would eat part of it. Today, a lot of people brought food also to celebrate another year at St. John's and hear what the church has been able to do with its resources and time, so if someone brought deer sausage, that would maybe in some way be similar.
Another association is that of a sin offering. Later Jewish laws for worship included an elaborate system of sacrifices to pay for sins. For one kind of sin, if you were the king, you'd have to bring a cow; if you were a prince, you might have to bring a male goat. If it was for a sin you did on purpose, intentionally, you'd probably have to pay extra for it, along with a sin offering. If it was a sin you did unintentionally or just by being careless, the penalty would be less. Under this system, a lamb was one type of offering made to pay for sin.
So, when John pointed at Jesus and said, 'Here is the Lamb of God who takes away the sin of the world,' this was part of the meaning.
Another very important story relating to Jesus as the Lamb of God is the Passover story in Exodus. The people of Israel became slaves in Egypt for a long time until God sent Moses to lead them out of slavery. The only problem was that the Pharaoh didn't want to let them go. God send 10 plagues on Egypt to diminish Pharaoh's attachment to the Israelites. Part of the story of the plagues is the story of the Passover, when God sent the final plague, which caused the first-born of every household to die.
God instructed Moses to tell each family to sacrifice a lamb and put its blood on the door of their house, and they were protected from the destruction of the plague. On that night, Pharaoh let them go, so they were protected from death and also freed from slavery. For more than three thousand years now, since about the 13th century BC, the Jews have celebrated Passover each year, re-enacting and remembering God's deliverance. This story is also part of our story as Christians.
When John pointed at Jesus and said, 'Here is the Lamb of God who takes away the sin of the world!' his students who heard him could relate it to many things: an offering to God, a sacrifice to pay for sins, and a reminder of God's deliverance from slavery and death.
So, on to the second question - What is sin?
Sin is a kind of slavery and also a kind of death, and Christ's sacrifice delivers us from these. But thankfully few, if any of us have any direct experience of slavery, and though we have experience with death, it's still very hard to understand on this side of it.
Sin has also been described as a separation - separation from God. It's a broken connection, a missing relationship that ought to be there, an estrangement.
Sin can be defined in many ways.
One way to think of it is that sin is a kind of debt.
What is a debt?
A debt is when you owe something, like when you borrow money or finance something, or when somebody buys you something and you promise to pay them back.
Now, I should clarify that I'm not saying that debt is a sin. I'm saying that sin can be thought of as a kind of debt. Debt is one metaphor to understand what sin is.
So, if you're in debt, I'm not saying that makes you a sinner. A lot of people are in debt, including me. Probably almost everybody either currently is in debt or has been at some point. That's partly what makes it a good metaphor, because people can relate to what being in debt means. We know what causes it, what results from it, what it feels like to be in debt and hopefully also what it feels like to get out of debt.
So, sin can be thought of as a kind of debt. And a debt is when you owe something.
On a ledger, it's a negative number. It's negative both in the sense that nobody likes it and also in the sense that it's the opposite of a positive number. To cancel it out, you have to put an equal or bigger positive number in there.
Because what is a negative?
It's a lack - an absence - something is missing - it's like a hole.
Here's another way to think of it.
This glass is empty.
How do you get it not to be empty? Do you remove the emptiness? Take away the emptiness?
No, but you can put something in, and when you put something in, it's not empty anymore.
A few weeks ago in Sunday school, we were talking about evil, and there's one idea that says maybe evil is a kind of lack - a kind of emptiness or a kind of nothing - where there ought to be good, there's not. It's similar to the way darkness isn't exactly a thing itself - it's just how we describe where there isn't any light.
How do you get rid of darkness? You bring in a light.
So to get rid of evil, you don't exactly take it away; instead, you put something good there.
How does Jesus take away sin?
He puts himself in the place of the sin - and even after all that the payment of sin takes out of him, Jesus is still infinitely good.
Infinite good minus the sins of the whole world is still infinite good.
What is happening when Jesus 'takes away' the things where we're lacking?
Something positive happens.
How does he remove a separation? By making a connection.
How does he take away emptiness? By filling it.
How does he subtract a debt? By paying it.
Sin is a debt, and Jesus pays the debt of the whole world by becoming a sacrifice. He takes away what's lacking in us by filling it with his Spirit. He dispells our darkness by making himself a light that shines inside us.
Like the Psalmist, who was lifted out of the desolate pit - pulled out of a depressing hole - and God put a new song in his mouth. 'Great things are they that you have done, O LORD my God!...Oh, that I could make them known and tell them! But they are more than I can count.'
And also similar is the way Paul describes God's grace given to the members of the church in Corinth.
'I give thanks to my God always for you because of the grace of God that has been given you in Christ Jesus, for in every way you have been enriched in him, in speech and knowledge of every kind -- just as the testimony of Christ has been strengthened among you -- so that you are not lacking in any spiritual gift..'
In a minute, we're going to re-enact a lot of this story by telling it again. We do this all the time - every week, because it's important and we need to learn it and remember it. So pay attention.
It's a good story.
Jesus is the Lamb of God and he takes away the sin of the world.
------------------------------------
Given to St. John's, Silsbee
Jan. 20, 2008
Readings: Isaiah 49:1-71 Corinthians 1:1-9John 1:29-42Psalm 40:1-12
John the Baptist points to Jesus and says 'Here is the Lamb of God who takes away the sin of the world.'
This is a really central part of how we understand who Jesus is and what he does for us.
Jesus is the Lamb of God
and he takes away the sin of the world.
But it's kind of a complicated idea, and it requires some background to get a grasp on what it means and how it works.
I want to look at three things mainly:
What does 'Lamb of God' mean?
What is sin?
How does Jesus take it away?
First, what does it mean to say Jesus is the Lamb of God?
It's an image that takes a lot from the context of the society in which Jesus and John the Baptist lived. For many thousands of years, people have made their living raising animals for food and other benefits. In the area where John and Jesus lived, many people raised sheep, which were a key component in that society's economy. It might be like the buffalo for the Plains Indians or whales for people groups living around the Arctic. Or it might be like oil or timber for this area.
Many people during the time of the Hebrew scriptures raised sheep, so there are a lot of stories relating to shepherds and sheep. Back in Genesis, Abel, one of Adam and Eve's sons, brought a lamb to offer God. It represented the return on his work, and he was giving it to God. We still do that; it just looks a little different. We don't bring live animals up here and put them on the altar, but we do bring offerings to God from the return on our work - and in a money-based economy, what we usually bring is some form of money. It's even still called an 'offering'.
This idea of an offering of thanksgiving was one association John's disciples could make when John pointed at Jesus and said, 'Here is the Lamb of God...'
Depending on the kind of offering, sometimes the priests and the people who brought it would eat part of it. Today, a lot of people brought food also to celebrate another year at St. John's and hear what the church has been able to do with its resources and time, so if someone brought deer sausage, that would maybe in some way be similar.
Another association is that of a sin offering. Later Jewish laws for worship included an elaborate system of sacrifices to pay for sins. For one kind of sin, if you were the king, you'd have to bring a cow; if you were a prince, you might have to bring a male goat. If it was for a sin you did on purpose, intentionally, you'd probably have to pay extra for it, along with a sin offering. If it was a sin you did unintentionally or just by being careless, the penalty would be less. Under this system, a lamb was one type of offering made to pay for sin.
So, when John pointed at Jesus and said, 'Here is the Lamb of God who takes away the sin of the world,' this was part of the meaning.
Another very important story relating to Jesus as the Lamb of God is the Passover story in Exodus. The people of Israel became slaves in Egypt for a long time until God sent Moses to lead them out of slavery. The only problem was that the Pharaoh didn't want to let them go. God send 10 plagues on Egypt to diminish Pharaoh's attachment to the Israelites. Part of the story of the plagues is the story of the Passover, when God sent the final plague, which caused the first-born of every household to die.
God instructed Moses to tell each family to sacrifice a lamb and put its blood on the door of their house, and they were protected from the destruction of the plague. On that night, Pharaoh let them go, so they were protected from death and also freed from slavery. For more than three thousand years now, since about the 13th century BC, the Jews have celebrated Passover each year, re-enacting and remembering God's deliverance. This story is also part of our story as Christians.
When John pointed at Jesus and said, 'Here is the Lamb of God who takes away the sin of the world!' his students who heard him could relate it to many things: an offering to God, a sacrifice to pay for sins, and a reminder of God's deliverance from slavery and death.
So, on to the second question - What is sin?
Sin is a kind of slavery and also a kind of death, and Christ's sacrifice delivers us from these. But thankfully few, if any of us have any direct experience of slavery, and though we have experience with death, it's still very hard to understand on this side of it.
Sin has also been described as a separation - separation from God. It's a broken connection, a missing relationship that ought to be there, an estrangement.
Sin can be defined in many ways.
One way to think of it is that sin is a kind of debt.
What is a debt?
A debt is when you owe something, like when you borrow money or finance something, or when somebody buys you something and you promise to pay them back.
Now, I should clarify that I'm not saying that debt is a sin. I'm saying that sin can be thought of as a kind of debt. Debt is one metaphor to understand what sin is.
So, if you're in debt, I'm not saying that makes you a sinner. A lot of people are in debt, including me. Probably almost everybody either currently is in debt or has been at some point. That's partly what makes it a good metaphor, because people can relate to what being in debt means. We know what causes it, what results from it, what it feels like to be in debt and hopefully also what it feels like to get out of debt.
So, sin can be thought of as a kind of debt. And a debt is when you owe something.
On a ledger, it's a negative number. It's negative both in the sense that nobody likes it and also in the sense that it's the opposite of a positive number. To cancel it out, you have to put an equal or bigger positive number in there.
Because what is a negative?
It's a lack - an absence - something is missing - it's like a hole.
Here's another way to think of it.
This glass is empty.
How do you get it not to be empty? Do you remove the emptiness? Take away the emptiness?
No, but you can put something in, and when you put something in, it's not empty anymore.
A few weeks ago in Sunday school, we were talking about evil, and there's one idea that says maybe evil is a kind of lack - a kind of emptiness or a kind of nothing - where there ought to be good, there's not. It's similar to the way darkness isn't exactly a thing itself - it's just how we describe where there isn't any light.
How do you get rid of darkness? You bring in a light.
So to get rid of evil, you don't exactly take it away; instead, you put something good there.
How does Jesus take away sin?
He puts himself in the place of the sin - and even after all that the payment of sin takes out of him, Jesus is still infinitely good.
Infinite good minus the sins of the whole world is still infinite good.
What is happening when Jesus 'takes away' the things where we're lacking?
Something positive happens.
How does he remove a separation? By making a connection.
How does he take away emptiness? By filling it.
How does he subtract a debt? By paying it.
Sin is a debt, and Jesus pays the debt of the whole world by becoming a sacrifice. He takes away what's lacking in us by filling it with his Spirit. He dispells our darkness by making himself a light that shines inside us.
Like the Psalmist, who was lifted out of the desolate pit - pulled out of a depressing hole - and God put a new song in his mouth. 'Great things are they that you have done, O LORD my God!...Oh, that I could make them known and tell them! But they are more than I can count.'
And also similar is the way Paul describes God's grace given to the members of the church in Corinth.
'I give thanks to my God always for you because of the grace of God that has been given you in Christ Jesus, for in every way you have been enriched in him, in speech and knowledge of every kind -- just as the testimony of Christ has been strengthened among you -- so that you are not lacking in any spiritual gift..'
In a minute, we're going to re-enact a lot of this story by telling it again. We do this all the time - every week, because it's important and we need to learn it and remember it. So pay attention.
It's a good story.
Jesus is the Lamb of God and he takes away the sin of the world.
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Given to St. John's, Silsbee
Jan. 20, 2008
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