Today in Jerusalem, part of a wall built by Herod the Great still stands. Herod had embarked on a huge project, to renovate the temple in Jerusalem. Less than 100 years later the temple was torn down by the Romans, and the only remaining piece was the section of wall. It is known to us as the Western Wall, where worshippers gather on Friday evening - the beginning of the Jewish Sabbath - for prayers. There is an incredible reverence attached to this wall.
On the place called Temple Mount, just beyond the wall, are two Muslim holy places built on the site where the temple stood. Muslims believe that Mohammad ascended into heaven and received the Koran on this mountain. It is one of their holiest sites.
In the Middle East today, there are people on both sides who would be willing to give up territory to stop the conflict. Unfortunately the one thing on which neither can agree is who controls Jerusalem. The city is so central to the faith of both groups, that neither wants to give up the control or the power. They are willing to resort to violence to retain that control. In my mind this is religion gone awry, religion confused by a need of people to be “on top”, religion which attaches identity to a place, and makes the place most important.
Jerusalem was the capital of Israel as a unified kingdom under David and Solomon. When the kingdom was divided, Jerusalem continued as the capital of the southern nation of Judah. David’s descendants ruled over Judah for over 400 years, until the Babylonians destroyed the city and deported the entire royal family. By the time Jesus came along, there was no Jewish state at all, and no descendant of David on the throne. The new capital city was Caesarea. Regardless, Jerusalem was still a holy place, the Jews had been freed from exile in Babylon and allowed to build a new temple - but in no way was it as incredible as that of Solomon. Then, about 20 years before Jesus’ birth, Herod the Great began his massive renovation of the temple which continued for thirty years after Jesus’death - in total over 80 years of work.
It is important to remember that the identity of the Jewish people was “God's Chosen”, and to them the temple was the place where God lived. More than anything else, the temple was central to Jewish identity, and still is.
Well, there’s your history lesson in a nutshell for today. It’s important, because it puts Jesus’ comments into context. Jesus calls Jerusalem the city that kills prophets. In Jesus’ view the importance attached to Jerusalem was used as an excuse to persecute and oppress, an excuse for power over and control of, rather than a place where people are liberated.
Times don’t change much do they? People don’t change much, obviously. We live in a world obsessed with power, status and control. It doesn't matter whether it is at the global level, national level or even the office of the church; power, status and control seem to be the real coin of the realm.
Jesus was no stranger to these games of power, status and control. Time and time again he spoke out against those religious leaders who wanted the seats at the best tables as opposed to being with people. He condemned those who paraded in their religious finery. He proclaimed repeatedly that the last shall be first and the first, last. I think what galled some of the religious leaders most was that Jesus was a Pharisaic Jew, and his words cut directly to them. Although temple renovation was going ahead and Jews were allowed to practice their faith, they also had to be careful. Herod was basically under the thumb of the occupying Romans and was sucking up to them more than looking after his own people. However, I also choose to read this passage as indicating that some of the Pharisees saw the truth of Jesus’ words, and knew Herod would not take Jesus’ words so well, so they tried to warn him.
There is a reality here. Nothing alarms people who have power more than being told that the people at the bottom will come out on top, and vice versa. Jesus understands the world of politics, and power - and when he is given a warning, he does what he always does - confronts the issue directly and with clarity.
Jesus has been going through the countryside, teaching in various towns - slowly going towards Jerusalem. In verses 29 and 30, he is teaching about what the realm of God will be like. He says “People will come from all over the world - from east, west, north and south - to take their places in God’s realm. Note this: some who may seem least important now will be the greatest then, and some who are the greatest now will be least important then.”
Then we pick up today’s text: “Some Pharisees said to him, “Get away from here if you want to live! Herod Antipas wants to kill you!” Jesus replied, “Go and tell that fox that I have no time for him, for I am busy casting out demons and healing people today and tomorrow; and the third day I will accomplish my purpose. Yes, today, tomorrow, and the next day I must proceed on my way; for it wouldn’t do for a prophet of God to be killed except in Jerusalem!
...and then he weeps as he speaks -
“Jerusalem, Jerusalem, the city that kills the prophets and stones God’s messengers! How often I have wanted to gather your children together, as a hen protects her chicks beneath her wings, but you wouldn’t let me. Now, look, your house is abandoned, and it is too late.”
He knows the game of power that Herod and some of the leaders are playing, and he says that his own activities of proclaiming the realm of God where the last come first, will not stop, that his activities will take him to Jerusalem, to the centre of Roman power, and he will die.
Here is the vision. The henhouse is full of foxes, and Jesus the prophet comes along to say that the realm of God is a place where the very least will be first; where the powerful lose their status. The foxes will be turfed out of the henhouse.; and the powers of Caesar quake in their boots.
In 2010, things in Jerusalem have not changed much. Things in the world have not changed much. Herod Antipas and those around him wear many faces. The poor of Vancouver’s Lower East Side are covered up and pushed aside, not by the athletes but by organisers who are more concerned about power, control, and image. Money and power try to control economies and countries - and often those who try to remove oppression lose their lives for it. Those who try to be honest, and blow the whistle on dishonest business lose their livelihoods and get blamed. But Herod, the old fox in the henhouse, no matter what his name in 2010, is not as much in control as he thinks. God who lives beyond all powers and principalities, all control and oppression, continues to demonstrate the reality of a new realm, just when the powers think everything is going their way.
This week in Lent, perhaps it’s good to reflect on power, and those who speak truth to power, as Jesus did. Do we speak truth to power? Or do we prefer to just focus on keeping ourselves alive? Who are the foxes who distract us from what we believe is God’s purpose in the world?
Rev. Barbara Brown Taylor says "If you have ever loved someone you could not protect, then you understand the depth of Jesus' lament. All you can do is open your arms. You cannot make anyone walk into them. Meanwhile, this is the most vulnerable posture in the world --wings spread, breast exposed --but if you mean what you say, then this is how you stand. ... Jesus won't be king of the jungle in this or any other story. What he will be is a mother hen, who stands between the chicks and those who mean to do them harm. She has no fangs, no claws, no rippling muscles. All she has is her willingness to shield her babies with her own body. If the fox wants them, he will have to kill her first; which he does, as it turns out. He slides up on her one night in the yard while all the babies are asleep. When her cry wakens them, they scatter.
She dies the next day where both foxes and chickens can see her -- wings spread, breast exposed -- without a single chick beneath her feathers. It breaks her heart . . . but if you mean what you say, then this is how you stand."
Sources:
1. “The Foxes are Not in Control”, by Rev. David Shearman, Central Westside United Church, Owen Sound, ON.
2. “Sanctuary” by Rev. Richard Gehring, formerly Manhattan Mennonite Church, Manhattan, Kansas.
3. "Chickens and Foxes", by Rev. Barbara Brown Taylor, in Bread of Angels. Cowley Publications, 1997.
Saturday, February 27, 2010
Saturday, February 20, 2010
“Out in the Wilderness” Luke 4:1-13 February 21, 2010 First Sunday in Lent Glen Ayr United Church
Then Jesus, full of the Holy Spirit, returned from the Jordan River. He was led by the Spirit in the wilderness, where he was tempted by the devil for forty days. Jesus ate nothing all that time and became very hungry.
Then the devil said to him, “If you are the Son of God, tell this stone to become a loaf of bread.”
But Jesus told him, “No! The Scriptures say, ‘People do not live by bread alone.’” Then the devil revealed to him all the kingdoms of the world in one moment. “I will give you the glory of these kingdoms and authority over them,” the devil said, “because they are mine to give to anyone I please. I will give it all to you if you will worship me.” Jesus replied, “The Scriptures say, ‘You must worship and serve only God.’” Then the devil took him to Jerusalem, to the highest point of the Temple, and said, “If you are the Son of God, jump off! For the Scriptures say, ‘He will order his angels to protect and guard you. And they will hold you up with their hands so you won’t even hurt your foot on a stone.’” Jesus responded, “The Scriptures also say, ‘You must not test God.’” When the devil had finished tempting Jesus, he left him until the next opportunity came.
******************************************************************
Toad baked some cookies. "These cookies smell very good," said Toad. He ate one. "And they taste even better," he said.
Toad ran to Frog's house. "Frog, Frog," cried Toad, "taste these cookies that I have made."
Frog ate one of the cookies, "These are the best cookies I have ever eaten!" said Frog.
Frog and Toad ate many cookies, one after another. "You know, Toad," said Frog, with his mouth full, "I think we should stop eating. We will soon be sick."
"You are right," said Toad. "Let us eat one last cookie, and then we will stop." Frog and Toad ate one last cookie. There were many cookies left in the bowl.
"Frog," said Toad, "let us eat one very last cookie, and then we will stop." Frog and Toad ate one very last cookie.
"We must stop eating!" cried Toad as he ate another.
"Yes," said Frog, reaching for a cookie, "we need willpower."
"What is willpower?" asked Toad.
"Willpower is trying hard not to do something you really want to do," said Frog.
"You mean like trying hard not to eat all these cookies?" asked Toad.
"Right," said Frog.
Frog put the cookies in a box. "There," he said. "Now we will not eat any more cookies."
"But we can open the box," said Toad.
"That is true," said Frog.
Frog tied some string around the box. "There," he said. "Now we will not eat any more cookies."
"But we can cut the string and open the box." said Toad.
"That is true," said Frog. Frog got a ladder. He put the box up on a high shelf.
"There," said Frog. "Now we will not eat any more cookies."
"But we can climb the ladder and take the box down from the shelf and cut the string and open the box," said Toad.
"That is true," said Frog.
Frog climbed the ladder and took the box down from the shelf. He cut the string and opened the box. Frog took the box outside. He shouted in a loud voice. "Hey, birds, here are cookies!" Birds came from everywhere. They picked up all the cookies in their beaks and flew away.
"Now we have no more cookies to eat," said Toad sadly. "Not even one."
"Yes," said Frog, "but we have lots and lots of willpower."
"You may keep it all, Frog," said Toad. "I am going home now to bake a cake."
******************************************************************
It’s always interesting to look at how each of the Gospels treats particular stories. Matthew and Luke tell us of the testing of Jesus; Mark gives it a couple of sentences, and John doesn’t even think it’s worth a mention.
It’s also interesting that in Hebrew, the word Satan means “the opposer”. Luke gives us a whole story; one of the interesting things about *this* version is that the “opposer” is quite literate in understanding of scripture. He knows exactly how to test Jesus, and in this wilderness where there is hunger for many things, knows what things would be hardest to resist. Of course, Jesus - even though he is tired and famished - and not quite all there - knows the answers. He knows how to say “No”.
For me, there are a few key things in this story.
It takes place in “the wilderness”, whatever that means. Is it a literal wilderness - and by that I mean, a desert? Or is it a place where there are no people - probably not hard to find. Or is it a journey inside the self - a place of unknowns, where Jesus really has to face himself, and is tested.
The Spirit led him, so we can assume he went relatively willingly; Luke implies he was filled with and inspired by, the Holy Spirit.
He didn’t take anything with him other than the clothes on his back. He was there forty days and nights, or almost six weeks. Now, forty is a good Biblical number, so let’s just assume he was in his wilderness for a very long time.
Now, if he literally went into a remote place, we can assume he was skinny, filthy, stinky, and pretty darned hungry.
So let’s try to put some of this together a little more. Jesus is inspired by the Spirit to go off by himself, somewhere away from people and food, to spend time with himself in silence. He knows that he has human failings, like everyone else; but he is also trained in the faith of the Israelite people, and after his baptism he is fairly sure he has a call to ministry. The one who opposes him tries everything - offering food, knowing he would be hungry; offering power, recognising his abilities. Jesus is able to say no, despite his hunger and despite recognising that he could have great power if he chose; he also knows what he would have to give up in return.
In the cycle of the Christian year, beginning with Ash Wednesday and ending on Easter Sunday, Christians have observed the period of “Lent” as a kind of wilderness experience. In some periods in the church, sacrifice and physical punishment of the self took place. But in general Lent has not been about “giving up” or “punishing” ourselves. The word Lent itself is derived from the Anglo-Saxon words lencten, meaning "Spring," and lenctentid, which literally means not only "Springtide" but also was the word for "March," the month in which the majority of Lent falls. Lent is to be forty days, not including Sundays.
Since the earliest times of the Church, there is evidence of some kind of Lenten preparation for Easter. Irenaeus, who died in 203 CE, wrote to Pope Victor I, commenting on the celebration of Easter and the differences between practices in the East and the West: "The dispute is not only about the day, but also about the actual character of the fast. Some think that they ought to fast for one day, some for two, others for still more; some make their 'day' last 40 hours on end. Such variation in the observance did not originate in our own day, but very much earlier, in the time of our forefathers" meaning the time of the disciples. Pope Leo, who died in 461 CE, preached that the faithful must "fulfill with their fasts the Apostolic institution of the 40 days," again noting the apostolic origins of Lent. The intent was that it was to be a time of prayer and fasting - as Jesus did.
The period of Lent and the emphasis on prayer and fasting is also a reference to the growth of the human soul, as if a plant. Gardeners know that plants have to be pruned, fertilised, mulched and watered. In the growth of the human soul, care has to be taken to ensure that it will grow and become green.
Winter can be seen as a wilderness time. Everything appears to die, and it’s only in the spring when the sun and rains come back, that the growth cycle starts. It may be that in order for our souls to grow, a little time spent with less rather than more, a little time cutting back on something really critical - might just be good for us. I don’t mean something frivolous like not watching one favourite TV show, or giving up cookies and baking cake instead, like Frog and Toad. I am talking about removing the things which distract us - perhaps we might say the things which oppose the growth of our souls.
This forty days of Lent is a gift to us for our wise use. It isn’t just a part of the church year with no meaning. Jesus went into a wilderness - whatever that meant - to learn about himself. Had he given in to any one of those very real human failings, the growth of his soul would have been stunted. We have a short forty days - just under six weeks - to learn again what is really important in life, and what our lives can be like without all the distractions we stuff into them. We do it one day at a time. We go, like Jesus, into a place of silence and prayer. We breathe, have a little water, and allow God to do some pruning and mulching, down there where the roots don’t really show.
The question is, when we get ourselves severed from the distractions, can we stand the silence? Silence can be pretty loud sometimes, can’t it? The question also is, can we stand ourselves when we look in there? What are we like in the wilderness? We have to ask ourselves what devils, what opposers are there in our lives? What opposers have our number? Do we really take spiritual time seriously? Or is there so much we just “have” to have in our life, that there is no time for a trip to the wilderness?
Sources:
1. “Frog and Toad” can be found at http://www.sermonillustrations.com/a-z/t/temptation.htm
Ray & Anne Ortlund, Renewal, Navpress, 1989, p. 73-74.
2. History of Lent, by Rev. William Saunders. Arlington Catholic Herald.
Then the devil said to him, “If you are the Son of God, tell this stone to become a loaf of bread.”
But Jesus told him, “No! The Scriptures say, ‘People do not live by bread alone.’” Then the devil revealed to him all the kingdoms of the world in one moment. “I will give you the glory of these kingdoms and authority over them,” the devil said, “because they are mine to give to anyone I please. I will give it all to you if you will worship me.” Jesus replied, “The Scriptures say, ‘You must worship and serve only God.’” Then the devil took him to Jerusalem, to the highest point of the Temple, and said, “If you are the Son of God, jump off! For the Scriptures say, ‘He will order his angels to protect and guard you. And they will hold you up with their hands so you won’t even hurt your foot on a stone.’” Jesus responded, “The Scriptures also say, ‘You must not test God.’” When the devil had finished tempting Jesus, he left him until the next opportunity came.
******************************************************************
Toad baked some cookies. "These cookies smell very good," said Toad. He ate one. "And they taste even better," he said.
Toad ran to Frog's house. "Frog, Frog," cried Toad, "taste these cookies that I have made."
Frog ate one of the cookies, "These are the best cookies I have ever eaten!" said Frog.
Frog and Toad ate many cookies, one after another. "You know, Toad," said Frog, with his mouth full, "I think we should stop eating. We will soon be sick."
"You are right," said Toad. "Let us eat one last cookie, and then we will stop." Frog and Toad ate one last cookie. There were many cookies left in the bowl.
"Frog," said Toad, "let us eat one very last cookie, and then we will stop." Frog and Toad ate one very last cookie.
"We must stop eating!" cried Toad as he ate another.
"Yes," said Frog, reaching for a cookie, "we need willpower."
"What is willpower?" asked Toad.
"Willpower is trying hard not to do something you really want to do," said Frog.
"You mean like trying hard not to eat all these cookies?" asked Toad.
"Right," said Frog.
Frog put the cookies in a box. "There," he said. "Now we will not eat any more cookies."
"But we can open the box," said Toad.
"That is true," said Frog.
Frog tied some string around the box. "There," he said. "Now we will not eat any more cookies."
"But we can cut the string and open the box." said Toad.
"That is true," said Frog. Frog got a ladder. He put the box up on a high shelf.
"There," said Frog. "Now we will not eat any more cookies."
"But we can climb the ladder and take the box down from the shelf and cut the string and open the box," said Toad.
"That is true," said Frog.
Frog climbed the ladder and took the box down from the shelf. He cut the string and opened the box. Frog took the box outside. He shouted in a loud voice. "Hey, birds, here are cookies!" Birds came from everywhere. They picked up all the cookies in their beaks and flew away.
"Now we have no more cookies to eat," said Toad sadly. "Not even one."
"Yes," said Frog, "but we have lots and lots of willpower."
"You may keep it all, Frog," said Toad. "I am going home now to bake a cake."
******************************************************************
It’s always interesting to look at how each of the Gospels treats particular stories. Matthew and Luke tell us of the testing of Jesus; Mark gives it a couple of sentences, and John doesn’t even think it’s worth a mention.
It’s also interesting that in Hebrew, the word Satan means “the opposer”. Luke gives us a whole story; one of the interesting things about *this* version is that the “opposer” is quite literate in understanding of scripture. He knows exactly how to test Jesus, and in this wilderness where there is hunger for many things, knows what things would be hardest to resist. Of course, Jesus - even though he is tired and famished - and not quite all there - knows the answers. He knows how to say “No”.
For me, there are a few key things in this story.
It takes place in “the wilderness”, whatever that means. Is it a literal wilderness - and by that I mean, a desert? Or is it a place where there are no people - probably not hard to find. Or is it a journey inside the self - a place of unknowns, where Jesus really has to face himself, and is tested.
The Spirit led him, so we can assume he went relatively willingly; Luke implies he was filled with and inspired by, the Holy Spirit.
He didn’t take anything with him other than the clothes on his back. He was there forty days and nights, or almost six weeks. Now, forty is a good Biblical number, so let’s just assume he was in his wilderness for a very long time.
Now, if he literally went into a remote place, we can assume he was skinny, filthy, stinky, and pretty darned hungry.
So let’s try to put some of this together a little more. Jesus is inspired by the Spirit to go off by himself, somewhere away from people and food, to spend time with himself in silence. He knows that he has human failings, like everyone else; but he is also trained in the faith of the Israelite people, and after his baptism he is fairly sure he has a call to ministry. The one who opposes him tries everything - offering food, knowing he would be hungry; offering power, recognising his abilities. Jesus is able to say no, despite his hunger and despite recognising that he could have great power if he chose; he also knows what he would have to give up in return.
In the cycle of the Christian year, beginning with Ash Wednesday and ending on Easter Sunday, Christians have observed the period of “Lent” as a kind of wilderness experience. In some periods in the church, sacrifice and physical punishment of the self took place. But in general Lent has not been about “giving up” or “punishing” ourselves. The word Lent itself is derived from the Anglo-Saxon words lencten, meaning "Spring," and lenctentid, which literally means not only "Springtide" but also was the word for "March," the month in which the majority of Lent falls. Lent is to be forty days, not including Sundays.
Since the earliest times of the Church, there is evidence of some kind of Lenten preparation for Easter. Irenaeus, who died in 203 CE, wrote to Pope Victor I, commenting on the celebration of Easter and the differences between practices in the East and the West: "The dispute is not only about the day, but also about the actual character of the fast. Some think that they ought to fast for one day, some for two, others for still more; some make their 'day' last 40 hours on end. Such variation in the observance did not originate in our own day, but very much earlier, in the time of our forefathers" meaning the time of the disciples. Pope Leo, who died in 461 CE, preached that the faithful must "fulfill with their fasts the Apostolic institution of the 40 days," again noting the apostolic origins of Lent. The intent was that it was to be a time of prayer and fasting - as Jesus did.
The period of Lent and the emphasis on prayer and fasting is also a reference to the growth of the human soul, as if a plant. Gardeners know that plants have to be pruned, fertilised, mulched and watered. In the growth of the human soul, care has to be taken to ensure that it will grow and become green.
Winter can be seen as a wilderness time. Everything appears to die, and it’s only in the spring when the sun and rains come back, that the growth cycle starts. It may be that in order for our souls to grow, a little time spent with less rather than more, a little time cutting back on something really critical - might just be good for us. I don’t mean something frivolous like not watching one favourite TV show, or giving up cookies and baking cake instead, like Frog and Toad. I am talking about removing the things which distract us - perhaps we might say the things which oppose the growth of our souls.
This forty days of Lent is a gift to us for our wise use. It isn’t just a part of the church year with no meaning. Jesus went into a wilderness - whatever that meant - to learn about himself. Had he given in to any one of those very real human failings, the growth of his soul would have been stunted. We have a short forty days - just under six weeks - to learn again what is really important in life, and what our lives can be like without all the distractions we stuff into them. We do it one day at a time. We go, like Jesus, into a place of silence and prayer. We breathe, have a little water, and allow God to do some pruning and mulching, down there where the roots don’t really show.
The question is, when we get ourselves severed from the distractions, can we stand the silence? Silence can be pretty loud sometimes, can’t it? The question also is, can we stand ourselves when we look in there? What are we like in the wilderness? We have to ask ourselves what devils, what opposers are there in our lives? What opposers have our number? Do we really take spiritual time seriously? Or is there so much we just “have” to have in our life, that there is no time for a trip to the wilderness?
Sources:
1. “Frog and Toad” can be found at http://www.sermonillustrations.com/a-z/t/temptation.htm
Ray & Anne Ortlund, Renewal, Navpress, 1989, p. 73-74.
2. History of Lent, by Rev. William Saunders. Arlington Catholic Herald.
Saturday, February 13, 2010
“Coming Down from the Light” February 14, 2010 Transfiguration Sunday Exodus 34:29-35, Luke 9:28-43
The long nights and the gray days
weary my body and bone
and I am lost in the last of winter.
The hungry blackbirds pick at the stalks
of another year’s growing,
mere skeletons in a ravaged field.
The old frozen snow is black, filthy stuff -
a remnant of longing and despair
from the white days of winter’s brightness.
If I did not know better,
I would be bleak and barren as the world.
But I have seen the glory -
seen the early green, the bulging bud,
the sun streaming through the seams
of the awakening maples.
I have seen the glory
of a world transfigured by Spring.
And so I squint through remembering eyes
at these wearying winter days,
daring them to do their worst, and say
“Just you wait. Just you wait.”
Moses goes up a mountain to speak to God, and returns with his face shining like the sun. He covers his face with a veil after that, except when he is in God’s presence - at those times he goes before God completely as himself.
Jesus takes three of the disciples up Mount Hermon - he is doing a bit of a mini-retreat - just needing some time to reflect, pray, gather himself. As usual, the three end up almost nodding off, but just as they are about to sleep, Jesus’ appearance changes - his face and clothes begin to glow.
In both cases, Moses and Jesus have a transcendent experience which changes them right at the very heart of their spiritual core - and the experience is so profound it shines out of them.
My colleague, Anna Murdock, refers to the ‘thin places’ of the world. Anna writes “I have a dear friend who calls such a time a “heaven-touching-earth moment.” I refer to this as a God-moment. There are no words to give name adequately to such a time when the Divine Veil has been lifted in one’s presence. The radiance, the glory, God’s Presence and our deep desire to put a time such as this into immediate words all cause some stammering on our part - even confusion as to what has taken place.” Anna goes on to say “I feel as if I have the word “PETER” written across my forehead, as my heart wants to blurt out words that will prove themselves to be a jumbled-up mess. It is then that a holy finger presses against our lips and we hear “Shhhh - this is my sonm, my chosen. Listen to him.” and the Divine Veil is lifted if only for a moment.
What is a thin place? To discern the difference between an ordinary place and a thin place, one must use a spiritual perspective. In simple terms a ‘thin place’ is a place where the veil between this world and the Other world is thin, the Other world is more near. This meaning assumes the perceiver senses the existence of a world beyond what we know through our five senses.
Truth abides in thin places; naked, raw, hard to face truth. Yet the comfort, safety and strength to face that truth also abides there. Thin places captivate our imagination, yet diminish our existence. We become very small, yet we gain connection and become part of something larger than we can perceive. The human spirit is awakened and will grow if the body and mind allow it. Simply put, a thin place is a place where one feels that mysterious power.
In his Spiritual Message to the World in 1931, Mahatma Gandhi said, “There is an indefinable, mysterious power that pervades everything. I feel it, though I do not see it. It is this unseen power that makes itself felt and yet defies all proof, because it is so unlike all that I perceive through my senses. It transcends the senses”
So Jesus and his three closest friends Peter, James and John up the highest mountain in the area. As they stop near the summit to catch their breath, Jesus’ face radiates light; his clothes became glistening white. Altitude sickness, all three of them? Could this have been what the Israelites had seen when Moses brought the Ten Commandments down from Sinai and his face shone so that he had to cover it?
The disciples had seen this glorious event in dumbstruck silence. Peter wanted to remain in the rarified atmosphere of this mountain-top experience and stop the clock. He had seen Paree; he didn't want to return to the farm. When he found his voice, he said to Jesus, "Master, it's a good thing that we are here; let us make three booths, one for you, one for Moses, and one for Elijah. Let's stay right here, Jesus. We've seen how glorious life can be. Let's preserve this glorious moment and not worry about going back from this light."
Jesus, you will note, didn’t even begin to try to answer. He had no words himself, and probably Peter’s stammering sounded like gibberish to him. He had a transfiguring and transforming experience which showed him what life could be, a glimpse of the incredible majesty and power of God.
And then - KLUNK!
All four of them stumble down from the mountain, still hyper-ventilating from the mountain-top experience. I am quite sure that Jesus was just as dumbstruck as the other three. It’s one thing to have faith, to believe that there is a God and to be committed to a life of prayer and ministry. It’s quite another thing to come face to face with that radiant glory, and walk away in any state other than tongue-tied.
Now, I’m interjecting a comment here - about lectionaries. If I had followed the lectionary, only the first part of this text - the transfiguration part - would have been included. But the following piece is critical to the whole story, because it is real life.
Moses, having been to one of those thin places and encountering the radiant presence of God, then has to come back down and try to explain to the Israelites. How mundane, to have to return from communing with God to explaining to a “stubborn and stiff-necked people” what his perception of God’s intent was.
So, we find Jesus and the disciples still pinching themselves, the three walking along with their eyes bugging out, Jesus probably wanting just to hold on to some quiet and reflective time; they get to the bottom of the mountain again and find a crowd waiting, and a man with an epileptic son, asking Jesus to help. The man says he asked the other disciples to heal his son, but they could not. And Jesus says the most human thing which I think ever came out his mouth. He says something like “Gawd, how long do I have to put up with this? Bring the boy to me.” Can you hear the utter exasperation in his voice? After such an experience, isn’t this the last thing one would want to deal with?
Remember, he’s just been to the mountaintop, had a transcendent spiritual experience, he is still mentally and spiritually back there. How mundane it must have seemed. How small compared to the grandeur of the previous moment. I can see him asking himself “Is this all there is? Is this what it’s about?” Was this experience destined to become, like so many religious experiences, only a dimly-remembered high moment in a never-ending sea of need?
Some of us may have had such an experience: a time when the universe makes sense, a glimpse of something far beyond the mundane of many todays - a time when we had no doubts, and found ourselves a part of the universe and could see with surety the next world.
Rev. Thomas Hall asks “why did this event become a treasured memory of the Church? What's the point of it? This experience doesn’t ever happen at my church-except maybe with the help of pyrotechnics and strobe lights. How do we relate to it?
He answers his own question. “This became an indelible memory because it could never be repeated. Some Christians go to the Bible stories to attempt to replicate what they read. Unfortunately, in the process, the Scriptures are turned into rigid formulae that now dictate our experiences. That's one reason we have so many versions of the Christian faith--we're trying to reduce the stories into rules, truths, formulae, and doctrines. And when we think we've got the truth we become intolerant of others who have discovered a different way to understand the same truth. Even our gospel writers place different interpretations on the Transfiguration experience. Mark sees it as a mountain top experience, Matthew as a vision, Luke as a prayer meeting. So let's be honest this morning and let this memory stand on its own without trying to squeeze it into our personal experiences.”
So we let the experience of transfiguration stand as it is - one brief moment of clarity and revelation - a stepping into a thin place for a moment, where two worlds touch; we catch a glimpse of radiant and transcendent glory. Then we come back to earth, to the people around us who hurt and need healing, to the ordinary and everyday, things which look drab and mundane. The trick is to look at those ordinary, everyday things which appear drab by comparison, remove the veil from our own eyes, and see the glory there as well.
Sometimes on the rarest nights
comes the vision calm and clear,
gleaming with unearthly lights
on our path of doubt and fear.
Winds from that far land are blown,
whispering with secret breath--
hope that plays a tune alone,
love that conquers pain and death.
Sources:
1. Poem “Late Winter”, by Rev. Tim Haut, Deep River Pastoral Charge, 2002.
2. Anna Murdock, from "Shhhhh....Listen!" Luke 9:28-36 Ponderings for Transfiguration Sunday 2010
3. A description of thin places, www.thinplaces.net
4. Sermon “A Mountaintop Experience”, by Dr. David Rogne, retired pastor United Methodist Church USA
5. Sermon “Prayer Mountain” by Rev. Thomas Hall, Mayflower UCC, Billings, MT.
6. “Land of Might-Have-Been”, song by Jeremy Northam, from the movie Gosford Park 2001.
weary my body and bone
and I am lost in the last of winter.
The hungry blackbirds pick at the stalks
of another year’s growing,
mere skeletons in a ravaged field.
The old frozen snow is black, filthy stuff -
a remnant of longing and despair
from the white days of winter’s brightness.
If I did not know better,
I would be bleak and barren as the world.
But I have seen the glory -
seen the early green, the bulging bud,
the sun streaming through the seams
of the awakening maples.
I have seen the glory
of a world transfigured by Spring.
And so I squint through remembering eyes
at these wearying winter days,
daring them to do their worst, and say
“Just you wait. Just you wait.”
Moses goes up a mountain to speak to God, and returns with his face shining like the sun. He covers his face with a veil after that, except when he is in God’s presence - at those times he goes before God completely as himself.
Jesus takes three of the disciples up Mount Hermon - he is doing a bit of a mini-retreat - just needing some time to reflect, pray, gather himself. As usual, the three end up almost nodding off, but just as they are about to sleep, Jesus’ appearance changes - his face and clothes begin to glow.
In both cases, Moses and Jesus have a transcendent experience which changes them right at the very heart of their spiritual core - and the experience is so profound it shines out of them.
My colleague, Anna Murdock, refers to the ‘thin places’ of the world. Anna writes “I have a dear friend who calls such a time a “heaven-touching-earth moment.” I refer to this as a God-moment. There are no words to give name adequately to such a time when the Divine Veil has been lifted in one’s presence. The radiance, the glory, God’s Presence and our deep desire to put a time such as this into immediate words all cause some stammering on our part - even confusion as to what has taken place.” Anna goes on to say “I feel as if I have the word “PETER” written across my forehead, as my heart wants to blurt out words that will prove themselves to be a jumbled-up mess. It is then that a holy finger presses against our lips and we hear “Shhhh - this is my sonm, my chosen. Listen to him.” and the Divine Veil is lifted if only for a moment.
What is a thin place? To discern the difference between an ordinary place and a thin place, one must use a spiritual perspective. In simple terms a ‘thin place’ is a place where the veil between this world and the Other world is thin, the Other world is more near. This meaning assumes the perceiver senses the existence of a world beyond what we know through our five senses.
Truth abides in thin places; naked, raw, hard to face truth. Yet the comfort, safety and strength to face that truth also abides there. Thin places captivate our imagination, yet diminish our existence. We become very small, yet we gain connection and become part of something larger than we can perceive. The human spirit is awakened and will grow if the body and mind allow it. Simply put, a thin place is a place where one feels that mysterious power.
In his Spiritual Message to the World in 1931, Mahatma Gandhi said, “There is an indefinable, mysterious power that pervades everything. I feel it, though I do not see it. It is this unseen power that makes itself felt and yet defies all proof, because it is so unlike all that I perceive through my senses. It transcends the senses”
So Jesus and his three closest friends Peter, James and John up the highest mountain in the area. As they stop near the summit to catch their breath, Jesus’ face radiates light; his clothes became glistening white. Altitude sickness, all three of them? Could this have been what the Israelites had seen when Moses brought the Ten Commandments down from Sinai and his face shone so that he had to cover it?
The disciples had seen this glorious event in dumbstruck silence. Peter wanted to remain in the rarified atmosphere of this mountain-top experience and stop the clock. He had seen Paree; he didn't want to return to the farm. When he found his voice, he said to Jesus, "Master, it's a good thing that we are here; let us make three booths, one for you, one for Moses, and one for Elijah. Let's stay right here, Jesus. We've seen how glorious life can be. Let's preserve this glorious moment and not worry about going back from this light."
Jesus, you will note, didn’t even begin to try to answer. He had no words himself, and probably Peter’s stammering sounded like gibberish to him. He had a transfiguring and transforming experience which showed him what life could be, a glimpse of the incredible majesty and power of God.
And then - KLUNK!
All four of them stumble down from the mountain, still hyper-ventilating from the mountain-top experience. I am quite sure that Jesus was just as dumbstruck as the other three. It’s one thing to have faith, to believe that there is a God and to be committed to a life of prayer and ministry. It’s quite another thing to come face to face with that radiant glory, and walk away in any state other than tongue-tied.
Now, I’m interjecting a comment here - about lectionaries. If I had followed the lectionary, only the first part of this text - the transfiguration part - would have been included. But the following piece is critical to the whole story, because it is real life.
Moses, having been to one of those thin places and encountering the radiant presence of God, then has to come back down and try to explain to the Israelites. How mundane, to have to return from communing with God to explaining to a “stubborn and stiff-necked people” what his perception of God’s intent was.
So, we find Jesus and the disciples still pinching themselves, the three walking along with their eyes bugging out, Jesus probably wanting just to hold on to some quiet and reflective time; they get to the bottom of the mountain again and find a crowd waiting, and a man with an epileptic son, asking Jesus to help. The man says he asked the other disciples to heal his son, but they could not. And Jesus says the most human thing which I think ever came out his mouth. He says something like “Gawd, how long do I have to put up with this? Bring the boy to me.” Can you hear the utter exasperation in his voice? After such an experience, isn’t this the last thing one would want to deal with?
Remember, he’s just been to the mountaintop, had a transcendent spiritual experience, he is still mentally and spiritually back there. How mundane it must have seemed. How small compared to the grandeur of the previous moment. I can see him asking himself “Is this all there is? Is this what it’s about?” Was this experience destined to become, like so many religious experiences, only a dimly-remembered high moment in a never-ending sea of need?
Some of us may have had such an experience: a time when the universe makes sense, a glimpse of something far beyond the mundane of many todays - a time when we had no doubts, and found ourselves a part of the universe and could see with surety the next world.
Rev. Thomas Hall asks “why did this event become a treasured memory of the Church? What's the point of it? This experience doesn’t ever happen at my church-except maybe with the help of pyrotechnics and strobe lights. How do we relate to it?
He answers his own question. “This became an indelible memory because it could never be repeated. Some Christians go to the Bible stories to attempt to replicate what they read. Unfortunately, in the process, the Scriptures are turned into rigid formulae that now dictate our experiences. That's one reason we have so many versions of the Christian faith--we're trying to reduce the stories into rules, truths, formulae, and doctrines. And when we think we've got the truth we become intolerant of others who have discovered a different way to understand the same truth. Even our gospel writers place different interpretations on the Transfiguration experience. Mark sees it as a mountain top experience, Matthew as a vision, Luke as a prayer meeting. So let's be honest this morning and let this memory stand on its own without trying to squeeze it into our personal experiences.”
So we let the experience of transfiguration stand as it is - one brief moment of clarity and revelation - a stepping into a thin place for a moment, where two worlds touch; we catch a glimpse of radiant and transcendent glory. Then we come back to earth, to the people around us who hurt and need healing, to the ordinary and everyday, things which look drab and mundane. The trick is to look at those ordinary, everyday things which appear drab by comparison, remove the veil from our own eyes, and see the glory there as well.
Sometimes on the rarest nights
comes the vision calm and clear,
gleaming with unearthly lights
on our path of doubt and fear.
Winds from that far land are blown,
whispering with secret breath--
hope that plays a tune alone,
love that conquers pain and death.
Sources:
1. Poem “Late Winter”, by Rev. Tim Haut, Deep River Pastoral Charge, 2002.
2. Anna Murdock, from "Shhhhh....Listen!" Luke 9:28-36 Ponderings for Transfiguration Sunday 2010
3. A description of thin places, www.thinplaces.net
4. Sermon “A Mountaintop Experience”, by Dr. David Rogne, retired pastor United Methodist Church USA
5. Sermon “Prayer Mountain” by Rev. Thomas Hall, Mayflower UCC, Billings, MT.
6. “Land of Might-Have-Been”, song by Jeremy Northam, from the movie Gosford Park 2001.
Saturday, February 6, 2010
“Here I Am.” Isaiah 6:1-13 Glen Ayr United Church 5th of Epiphany February 7, 2010
My name is Isaiah, son of Amoz. I am a member of a noble family in the Kingdom of Judah. Because I was wealthy, as a young person I was not prepared to hear the cries of the poor nor to see the plight of the downtrodden in my country. As one of the aristocracy, I could pass these people by and never notice. If they had no food, no place to sleep, no access to any doctors, - it wasn’t my issue.
In my later years, I became more sensitive to the cries of such people, those beaten by life almost before they could walk. I found that I heard many things behind their words; needs, pain, ambitions, aspirations. I spent a lot of time pondering why it was that after years of comfortable living, I became more open and aware.
I have come to the conclusion that it was an experience of worship. By that I mean, that people's hearts and lives can be changed by worship. Now, I don’t mean the droning perfunctory performance of ritual, that which really kills religion. I mean authentic worship which engages and involves the mind and will of the worshipper. I have come to see that there are universal elements in our experience which can be applied by all people who seek to worship God authentically.
How does one get people to see what they don't want to see and to hear what they don't want to hear? For most of my life I've been trying to make people aware of the injustice prevalent in society so they would make some constructive response. I've been trying to get people to put their trust in God instead of possessions. I've been trying to get kings to put more emphasis on the needs of the poor and less emphasis on alliances. When Ahaz was the King of Judah, I went and urged him not to enter into an alliance with the Assyrians, for I was confident that they would one day turn on us. He ordered me to keep my mouth shut. That experience made me reflect on my vocation. I felt that God had called me to speak out, but if God had called me, why was I not more successful?
On reflection I decided my great change came from an experience of worship. So I began to reflect on what constitutes authentic worship. Here is what I decided.
The first element of authentic worship is focus on God. In the year King Uzziah, died, I went to the temple to pray. I stood in the vestibule, preparing to enter the sanctuary. I became aware that I was in the presence of God. I had been there so many times before that familiar rituals made no impression. This time was different; symbolism and ritual suddenly had life. The choir became heavenly beings, seraphim, doing what they were intended to do. The hem of God’s robe filled the entire temple - how much more was there which could not be seen? "Holy, Holy, Holy is the Lord of Hosts." suddenly had real meaning. The table became the very throne of God, God’s voice was audible....
Many people, when they come to worship, see themselves as the audience; the preacher and musicians are the actors; God is in the wings, as the prompter. The congregation is then free to criticize: either it was a good show or it wasn't a good show; it made them feel good, or it didn't make them feel good; and how the congregation feels is all that matters.
In fact, the truth is the other way around. In authentic worship, God is the audience; the worshippers are the actors; the preacher and musicians are the prompters. Confronting the living God must be the goal of every act of worship, not kindling a glow in the hearts of worshippers.
In worship we need confession. When I realised God’s majesty, all I could say was, "Woe is me!" When you come face to face with the kind of power that created the universe and keeps it in balance, how can you not stand in awe? When you think what it means to be holy: to be working for others as God does, how petty we are in contrast; we, who strive to dominate others, to exploit our relationships, to get rather than to give; how can we do anything but admit our unworthiness? I had to admit that my righteousness was no match for the righteousness of God or for God's expectation of me.
To confess that we have been wrong, sinful, spiteful or careless requires humility, and it is hard for us to be humble. But if we do not start from humility, nothing in life will be right. Heartfelt honest confession is critical for authentic worship.
Another aspect of worship is cleansing. I confessed - I am a man of unclean lips, I said - and right away God’s cleansing began. In my day people burnt expensive animals on altars as a sacrifice to God, and the smoke would carry their gift to God. My sacrifice was my pride. I confessed my unworthiness through words. I felt as if my lips were set afire by one of the coals on the altar. But I was forgiven. Authentic worship assures us that we are accepted and thereby cleansed.
Finally, let me say that if we are really worshiping God, we should also be doing something. There is a time for contemplation, introspection, and repentance. But when we have been made right with God, we must work to balance meditation with action. Good religion serves others. Before that experience in the temple, I was so blinded by my own needs and desires that I took little notice of others. When I realised the staggering goodness of God, and of my own small -mindedness, the fact that I was forgiven, I heard a new sound - the voice of God. Where it was, inside me or outside, I don’t know. I felt the burning on my lips, I knew there was a consecration, but I also knew that to be consecrated meant to be taken from the normal. I know that God said "Whom shall I send, and who will go for us?" God must always have been seeking assistance to accomplish great tasks, must always have been calling people. Much to my own surprise, I heard myself volunteering: "Here I am, send me”, and God commissioned me to "go." My life had been completely changed.
The question of all of this, of course, is why. People of faith are called to walk in God’s way, when others seem to be walking a totally different direction. We live among people who hate - who find enemies in the world - and cling to a message about loving neighbours and enemies. We live in a world of rumour and war, and follow a God who suggests that when we are weak, we are at our strongest. We live in a world which measures by possessions, size, wealth, name - and yet we come to an ordinary table to share a common meal - a small piece of bread, as if it were sufficient for a meal; and a small sip from a cup, trusting that it quenches our thirst.
Going over all this with you has been very helpful to me. One's religion must never become cut and dried; it must never become something which took place years ago and has not been examined since. It cannot be an exercise in nostalgia, for the past was never as rosy as we remember it. Worship must be an ongoing, everyday experience of growth. Worship provides those opportunities for renewal which are necessary for every one of us. Of course, we must beware of just going through the forms and calling that worship. Authentic worship truly expresses adoration and confession, and truly leads to forgiveness and action. So action becomes an act of worship as well. We come here to listen for God’s voice, to be renewed, and to be sent out - to each other, to our community, and to the world. It must be those three.
Have you been worshiping authentically? There is a way for you to tell. God's voice is still saying, "Whom shall I send?" Into your home, into your work, into the life of your congregation and your role in it. If you have not heard God speak in worship, or heard but not responded, then your worship experience is incomplete. It is not too late. Today, you could say, "Here am I, Lord, send me." May it be so.
Sources:
1. Based on the sermon “Worthy Worship” by Dr. David Rogne, retired pastor, United Methodist Church USA.
2. Ronald Rolheiser, The Holy Longing: The Search for a Christian Spirituality (New York: Doubleday, 1999).
In my later years, I became more sensitive to the cries of such people, those beaten by life almost before they could walk. I found that I heard many things behind their words; needs, pain, ambitions, aspirations. I spent a lot of time pondering why it was that after years of comfortable living, I became more open and aware.
I have come to the conclusion that it was an experience of worship. By that I mean, that people's hearts and lives can be changed by worship. Now, I don’t mean the droning perfunctory performance of ritual, that which really kills religion. I mean authentic worship which engages and involves the mind and will of the worshipper. I have come to see that there are universal elements in our experience which can be applied by all people who seek to worship God authentically.
How does one get people to see what they don't want to see and to hear what they don't want to hear? For most of my life I've been trying to make people aware of the injustice prevalent in society so they would make some constructive response. I've been trying to get people to put their trust in God instead of possessions. I've been trying to get kings to put more emphasis on the needs of the poor and less emphasis on alliances. When Ahaz was the King of Judah, I went and urged him not to enter into an alliance with the Assyrians, for I was confident that they would one day turn on us. He ordered me to keep my mouth shut. That experience made me reflect on my vocation. I felt that God had called me to speak out, but if God had called me, why was I not more successful?
On reflection I decided my great change came from an experience of worship. So I began to reflect on what constitutes authentic worship. Here is what I decided.
The first element of authentic worship is focus on God. In the year King Uzziah, died, I went to the temple to pray. I stood in the vestibule, preparing to enter the sanctuary. I became aware that I was in the presence of God. I had been there so many times before that familiar rituals made no impression. This time was different; symbolism and ritual suddenly had life. The choir became heavenly beings, seraphim, doing what they were intended to do. The hem of God’s robe filled the entire temple - how much more was there which could not be seen? "Holy, Holy, Holy is the Lord of Hosts." suddenly had real meaning. The table became the very throne of God, God’s voice was audible....
Many people, when they come to worship, see themselves as the audience; the preacher and musicians are the actors; God is in the wings, as the prompter. The congregation is then free to criticize: either it was a good show or it wasn't a good show; it made them feel good, or it didn't make them feel good; and how the congregation feels is all that matters.
In fact, the truth is the other way around. In authentic worship, God is the audience; the worshippers are the actors; the preacher and musicians are the prompters. Confronting the living God must be the goal of every act of worship, not kindling a glow in the hearts of worshippers.
In worship we need confession. When I realised God’s majesty, all I could say was, "Woe is me!" When you come face to face with the kind of power that created the universe and keeps it in balance, how can you not stand in awe? When you think what it means to be holy: to be working for others as God does, how petty we are in contrast; we, who strive to dominate others, to exploit our relationships, to get rather than to give; how can we do anything but admit our unworthiness? I had to admit that my righteousness was no match for the righteousness of God or for God's expectation of me.
To confess that we have been wrong, sinful, spiteful or careless requires humility, and it is hard for us to be humble. But if we do not start from humility, nothing in life will be right. Heartfelt honest confession is critical for authentic worship.
Another aspect of worship is cleansing. I confessed - I am a man of unclean lips, I said - and right away God’s cleansing began. In my day people burnt expensive animals on altars as a sacrifice to God, and the smoke would carry their gift to God. My sacrifice was my pride. I confessed my unworthiness through words. I felt as if my lips were set afire by one of the coals on the altar. But I was forgiven. Authentic worship assures us that we are accepted and thereby cleansed.
Finally, let me say that if we are really worshiping God, we should also be doing something. There is a time for contemplation, introspection, and repentance. But when we have been made right with God, we must work to balance meditation with action. Good religion serves others. Before that experience in the temple, I was so blinded by my own needs and desires that I took little notice of others. When I realised the staggering goodness of God, and of my own small -mindedness, the fact that I was forgiven, I heard a new sound - the voice of God. Where it was, inside me or outside, I don’t know. I felt the burning on my lips, I knew there was a consecration, but I also knew that to be consecrated meant to be taken from the normal. I know that God said "Whom shall I send, and who will go for us?" God must always have been seeking assistance to accomplish great tasks, must always have been calling people. Much to my own surprise, I heard myself volunteering: "Here I am, send me”, and God commissioned me to "go." My life had been completely changed.
The question of all of this, of course, is why. People of faith are called to walk in God’s way, when others seem to be walking a totally different direction. We live among people who hate - who find enemies in the world - and cling to a message about loving neighbours and enemies. We live in a world of rumour and war, and follow a God who suggests that when we are weak, we are at our strongest. We live in a world which measures by possessions, size, wealth, name - and yet we come to an ordinary table to share a common meal - a small piece of bread, as if it were sufficient for a meal; and a small sip from a cup, trusting that it quenches our thirst.
Going over all this with you has been very helpful to me. One's religion must never become cut and dried; it must never become something which took place years ago and has not been examined since. It cannot be an exercise in nostalgia, for the past was never as rosy as we remember it. Worship must be an ongoing, everyday experience of growth. Worship provides those opportunities for renewal which are necessary for every one of us. Of course, we must beware of just going through the forms and calling that worship. Authentic worship truly expresses adoration and confession, and truly leads to forgiveness and action. So action becomes an act of worship as well. We come here to listen for God’s voice, to be renewed, and to be sent out - to each other, to our community, and to the world. It must be those three.
Have you been worshiping authentically? There is a way for you to tell. God's voice is still saying, "Whom shall I send?" Into your home, into your work, into the life of your congregation and your role in it. If you have not heard God speak in worship, or heard but not responded, then your worship experience is incomplete. It is not too late. Today, you could say, "Here am I, Lord, send me." May it be so.
Sources:
1. Based on the sermon “Worthy Worship” by Dr. David Rogne, retired pastor, United Methodist Church USA.
2. Ronald Rolheiser, The Holy Longing: The Search for a Christian Spirituality (New York: Doubleday, 1999).
Subscribe to:
Posts (Atom)