patience

a large spirit

“I hate it.”  That was what Banu said to me when I asked her, “What’s the first thing that pops into your mind when I say the word ‘patience’?”  She said that it’s usually thought of as being patient while suffering.  I can understand that.  I’m hardly a fan of suffering myself.

Richard Rohr defines suffering as “whenever you are not in control.”[1]  That casts a wide net, but it might actually get to the heart of it.  He adds, “All healthy religion shows you what to do with your pain…  If we do not transform this pain, we will most assuredly transmit it to others, and it will slowly destroy us in one way or another.”

Over the past few years, even the past couple of decades, we can see this dynamic at work in our nation—and in the church.  We seem to be more divided than ever, and it is destroying us.

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Rohr continues,If there isn’t some way to find some deeper meaning to our suffering, to find that God is somewhere in it, and can even use it for good, we will normally close up and close down…  The soul does not need answers, it just wants meaning, and then it can live.”

He’s on to something when he talks about the pain that we all experience.  Clearly, for some, pain is more intense than it is for others.  But if we do not transform our pain—or perhaps better, allow it to be transformed—we will definitely transmit it to others.  We will become agents of destruction.  We can quite literally become a pain in the rear end!

Some people transmit pain in a less obvious way.  Instead of primarily projecting it outwardly, they direct it inwardly.  They might want to bear their pain, their suffering, in silence.  They might feel like they have to.  This can lead to an inward spiral of self-pity, or maybe self-hatred, which inevitably leaks out.

Suffering doesn’t have to be so agonizing to do damage.  Our patience can be tested by something less than a life-threatening situation.

It has occurred to me that traffic makes time slow down.  It must be true!  While driving down the road, sometimes my car is the last in a line of cars.  There’s no one behind me.  On occasion, someone will pull onto the road right in front of me, forcing me to slow down—sometimes very quickly.  If the other driver had been willing to wait for ten more seconds, even five seconds, there would have been no drama, no temptation for road rage!  Apparently, five seconds feels like five minutes.

(You do understand of course, I have never pulled out right in front of someone!)

Waiting in line can also test one’s patience.  I especially enjoy being in line at a buffet restaurant, waiting for someone who is shoveling mountains on his or her plate.  Evidently, there’s a fear that the restaurant is about to run out of food.

In his letter, St. James does indeed link patience with suffering.  He doesn’t need to invent that connection; the community he’s writing to knows about suffering all too well.  This is real suffering.  It’s not the suffering that comes with slow internet service—or lamenting the terrible season that your team is having!

If we look at the beginning of chapter 5, we see him issuing a warning.  “Come now, you rich people,” he scolds, “weep and wail for the miseries that are coming to you.  Your riches have rotted, and your clothes are moth-eaten” (vv. 1-2).  It’s the old story of the wealthy beating down the poor, but as we see, their day in the sun will soon be over.

2 ja“Listen!” the scripture says, “The wages of the laborers who mowed your fields, which you kept back by fraud, cry out, and the cries of the harvesters have reached the ears of the Lord of hosts.  You have lived on the earth in luxury and in pleasure; you have fattened your hearts in a day of slaughter” (vv. 4-5).

Part of that in another version goes, “You have lived on the land in wanton luxury, gorging yourselves” (v. 5, Revised English Bible).  The unrighteous rich are fattening themselves up, like turkeys destined for Christmas dinner.

Still, with all of that in view, as we get to today’s reading, James says, “Be patient, therefore, beloved, until the coming of the Lord” (v. 7).  (There’s a note for Advent.)  Even though being told to be patient might test our patience, it is the fruit, the evidence, of the Holy Spirit, as the apostle Paul says in Galatians 5.  It goes along with love, joy, peace, and several others (vv. 22-23).  The word in Greek for “to be patient” (μακροθυμεω, makrothumeō) literally means “to have a long, or a large, spirit.”

The letter of James has many nuggets of wisdom.  In chapter 4 he says, “What is your life?  For you are a mist that appears for a little while and then vanishes” (v. 14).  The secret of having a large spirit helps us to take a deep breath and to realize that maybe the sky isn’t falling!  (I freely admit, it’s easier to say that when you’re not in the midst of the storm, or if you’re not Chicken Little with the acorn falling on your head.)

Apparently agreeing with the idea that suffering means being not in control, William Loader says, “The alternative to patience is some kind of panic.  This usually assumes that everything is in my control or should be.  So I become anxious and I fear that not everything will get done.  I then push myself and others around me.”[2]

Drawing on James’ image of the farmer, the idea that “we can make the seed grow by worrying about it is an accurate enough parody of the way we sometimes behave.  Our anxieties will not add anything.  They will diminish us and those around us.”

Why is James so interested in seeing that his beloved audience gets the message to be patient?  Why insist on patience?  Why insist on having a large spirit?

James is deeply concerned about the community of believers; he’s concerned about the church.  Under the pressure of their suffering, he implores them, “Beloved, do not grumble against one another, so that you may not be judged.  See, the Judge is standing at the doors!” (v. 9).

Susan Eastman has a few thoughts about this.

She says, “James warns his hearers against turning their pain, their ‘groans,’ against each other.  It is easy, when we are experiencing hard times, to become bitter…or simply to stop going to church.  How many people quietly drop out of Sunday morning worship when they go through intense personal crises…?  How many people put on a pious public Sunday morning face because they fear the judgment of their Christian brothers and sisters?”[3]

The prayer attributed to St. Francis which begins, “Lord, make me an instrument of your peace,” can be very difficult to live.  The part I find especially difficult is the section which goes, “O Divine Master, grant that I may not seek so much to be consoled as to console, to be understood as to understand, to be loved as to love.”  That bit about seeking to understand, rather than being understood, I especially dislike!  I’m not terribly fond of being misunderstood, of being misrepresented.  I imagine I’m not the only one who feels that way.

That’s something to keep in mind the next time we think we know someone’s motives.

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Still, Eastman says that “patience is essential to the process of becoming a peacemaker.  The premature resolution of conflict usually inflicts some kind of violence on one of the parties involved, by silencing them.”  Silencing people is the method of a bully, which means we must resist the temptation to shut somebody up by smacking them upside the head—whether physically or emotionally!

If you look at the rest of the passage, James uses the prophets and Job as examples of patience.  Even though he finishes by saying “the Lord is compassionate and merciful,” Job doesn’t quietly suffer (v. 11).  He questions God.  He yells at God.  Job might even say that the Lord is guilty of bullying him.  In that respect, he really is the picture of patience.

Sometimes change is defined as what happens; transition, however, is how we react to change.  What do we do with change?  Transitional times, especially in congregations, can be quite restless.  One of the challenges is to be patient with the process.  We might find there’s great wisdom in it.

Here’s another reason why this fits the season of Advent.  James says, “Strengthen your hearts, for the coming of the Lord is near” (v. 8).  We are counseled to be patient, to have a large spirit.  That results in trusting God, trusting in the one who comes.  We learn to trust in the one whose advent continues to lead us in casting a vision for the future.

It takes practice to cultivate a large spirit.  I spoke earlier about healthy religion.  With a spirituality that is nourishing, we recognize our pain—we own it!—but we’re able (eventually) to let go of it.  As noted earlier, it also involves recognizing the pain of others.  It involves recognizing the suffering of others and acting!

One way of doing that is by collecting donations of often overlooked items, such as toilet paper.  Not at all to make light of it, but lacking toilet paper represents its own kind of suffering.

I’ve sometimes thought if I had to do without, what would I miss the most?  Toilet paper, for sure.  I would also miss brushing my teeth, applying deodorant, using Q-tips!  It’s those little, basic things that wind up meaning so much.

Kristy Burmeister talks about a friend of hers named Melissa who has a story from when she was in church youth group.[4]

She says, “The youth minister had $10.  He said, ‘We can buy one $10 gift or 9 $1 gifts.’ [including tax].  The entire youth group were rallying around the idea of more is better.  In other words, they would go to the Dollar Tree and find 9 toys for this one shoe box.

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“None of them understood what it was like to be poor.  They all lived in solid middle class or lower upper class homes.  I had understood what it was like to be solidly poor.  I had lived it just a few Christmas’ before.  I cut into the discussion.  ‘I know what’s it’s like to be on the other side of this box.  I’ve lived that life.  As someone poor, I could still get a toy from the dollar store.  We should get one nice item, something they normally wouldn’t get because the money would have to go to food instead of toys.’”

She says she was outvoted.

I have a crazy idea.  Has anyone thought of buying some brand new items, and then donating them to the thrift store?  (Now that I’ve said it, I better put my money where my mouth is!)

Speaking of the mouth, we come to verse 12:Above all, my beloved, do not swear, either by heaven or by earth or by any other oath, but let your ‘Yes’ be yes and your ‘No’ be no, so that you may not fall under condemnation.”

First of all, there’s a long history of debating what swearing by an oath is all about.  It would seem, by a simple reading of the text, that swearing by any oathtaking is forbidden.  Sometimes, as these things go, conditions (maybe accommodations) have been made.  What is prohibited are rash or careless oaths.  Casual swearing (and understand, that’s not swearing in the sense of uttering expletives or “cussing”) is banned.  Taking an oath in court seems to be okay.

Here’s how the Passion Translation puts it.  (Although, it should be pointed out, it’s more a paraphrase than a translation.)  “Above all we must be those who never need to verify our speech as truthful by swearing by the heavens or the earth or any other oath.  But instead we must be so full of integrity that our ‘Yes’ or ‘No’ is convincing enough and we do not stumble into hypocrisy.”

My main point deals with the second part, that is, “let your ‘Yes’ be yes and your ‘No’ be no, so that you may not fall under condemnation.”  That word “condemnation” is from the Greek word κρισις (krisis), which means “separation” or “judgment.”  (I’m not sure why the Passion Translation calls it “hypocrisy,” but that’s a matter for another day!)

Let your “Yes” be yes and your “No” be no.  Or to quote my mother, “Say what you mean, and mean what you say.”  Speak the truth; live the truth.  We might ask, “What does this have to do with patience during suffering?”  How do they connect?  What is the relationship between a large spirit and a truthful life?

As we saw, James uses Job to help make his case.  What was one of the bitterest parts of Job’s suffering?  Those lovely friends of his.

At first, they prove to be loyal companions.  When they hear of his misfortune, they travel from great distances to be with him.  They stayed with him, as the scripture says, for “seven days and seven nights, and no one spoke a word to him, for they saw that his suffering was very great” (2:13).  They exercised what’s known as the ministry of presence.

They honored him in his suffering.  They didn’t offer any unsolicited and unhelpful advice.  That is, not until Job started protesting against God.  That was too much!  They were insistent that Job must have done something wrong.  Why else would he be suffering?  “Repent, Job,” they say, “and your troubles will go away.”

What happens when God addresses Job’s friends?  Does God say, “Nice job, guys, you got it right!”  Not quite.  They are chastised; they weren’t truthful, as Job was.  They are found guilty.

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What does James say?  “Beloved, do not grumble against one another, so that you may not be judged.”  Do not turn your pain against each other.  Live a truthful life.  Indeed, honor each other—honor each other’s pain and suffering, especially in these days: “the most wonderful time of the year.”  Well guess what?  It’s not so wonderful for everyone.

Our loving Lord, whose Advent is nigh, calls us to show that large spirit to bear each other up.  We all carry heavy burdens.  Let us rejoice with those who rejoice, and weep with those who weep.

 

[1] myemail.constantcontact.com/Richard-Rohr-s-Meditation--What-Is-Suffering-.html?soid=1103098668616&aid=J5f-pdASkgU

[2] wwwstaff.murdoch.edu.au/~loader/AEpAdvent3.htm

[3] www.workingpreacher.org/preaching.aspx?commentary_id=11

[4] www.patheos.com/blogs/waystationinthewilderness/2019/12/1467


peace able

On Thanksgiving (while watching my beloved Dallas Cowboys put in another lackluster performance—this time against the Bills!), a Target commercial was aired several times with the wonderful news that Black Friday would start at 5pm.  Mind you, this was on Thanksgiving.  Banu and I were surmising how lucky those employees were to have the privilege of working on a holiday in order to make their corporate overlords a few more dollars.  (Well, in all honesty, she said nothing about “corporate overlords.”)

But then there was more good news: twelve hours later, many employees had the privilege of opening their doors at 5am.  Banu wondered who would get up that early just to go shopping!

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Of course, that’s not the worst of it.  Maybe you saw some advertisements proclaiming Black Friday sales running throughout the entire month of November?  We invented a holiday dedicated purely to the acquisition of money (going from “in the red” to “in the black”), and predictably as these things go, it metastasized.

(Still, Black Friday has darker meanings.  For example, there were the crazed crowds in 1950s Philadelphia who came into the city for the Army-Navy game on Saturday and did some shopping the day before.  Many of them took advantage of the commotion and helped themselves to a “five finger discount,” to the extreme annoyance of the Philly cops.)

I asked Banu about her first reaction to Black Friday, and she described it as “suffocating” and “a black hole.”

Why do I start with Black Friday, since it has come and gone?  It seems to me that it symbolizes the way we think of Advent—if we think of it at all.  We too often fill our lives with that which really isn’t very important.  Indeed, the very mention of Advent often elicits yawns and sometimes, actual irritation.

(There have been times in our ministry when, in the context of worship and other events, Banu and I have had—I’ll say—“snarky” questions posed to us, such as, “Is this Advent-y enough?”)

Here’s something from A Child in Winter, a book of devotionals by Caryll Houselander.  It covers Advent, Christmas, and Epiphany.  Houselander was an English artist, writer, and mystic who, as the introduction to the book puts it, “comforted and challenged the English-speaking world through the ravages of World War II and the London Blitz.”[1]

She speaks of those who fill up their lives with “trivial details.”[2]  She says, “They dread space, for they want material things crowded together, so that there will always be something to lean on for support.  They dread silence, because they do not want to hear their own pulses beating out the seconds of their life, and to know that each beat is another knock on the door of death.”  (Yikes!  There’s a pleasant thought.)

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I wonder how often we fit that description.  We too often dread the things that make for peace.  We run hither and thither (if not with our bodies, then at least with our minds).  With all of our scurrying, we ignore—we are unaware of—the luminous holiness all around.  Trust me; I am directing this to myself more than to anyone else.

The prophet Isaiah knows a little something about people scurrying around, turning from the things that make for peace.  He is active during the last part of the 8th century BC.  At this time, the Assyrian Empire is gobbling up much of the Middle East.  The northern kingdom of Israel gets gobbled; the folks in the southern kingdom of Judah are nervous.  They don’t want to be gobbled!

The way chapter 11 begins doesn’t seem to let us know of these things, that is, Assyria and its ambitions.  “A shoot shall come out from the stump of Jesse, and a branch shall grow out of his roots” (v. 1).  This business of stumps and branches and trees goes back to chapter 10, where God tells his people, “do not be afraid of the Assyrians when they beat you with a rod” (v. 24).

The chapter ends on this note: “Look, the Sovereign, the Lord of hosts, will lop the boughs with terrifying power; the tallest trees will be cut down, and the lofty will be brought low.  He will hack down the thickets of the forest with an ax, and Lebanon with its majestic trees will fall” (vv. 33-34).  So there’s part of the background with Isaiah and the Assyrians.

Why get into this stuff about a shoot, a tiny little stalk, emerging from a seemingly dead hunk of wood?

When I was a teenager, my dad chopped down a tree in our yard.  It was a hedge apple tree.  If you’re familiar with those trees, you know the hedge apples they produce wind up being the size of softballs.  You don’t want someone throwing them at you!

3 isAnyway, I thought the stump that was left would behave like most stumps—just sit there and do nothing.  However, within a couple of weeks, I noticed a little green sprig appearing just inside the bark.  Soon, there were other sprigs, and they continued to grow.  Eventually they became stalks, and in time, the stalks developed into little bushes.  In a matter of months, the bushes had intertwined and kept reaching skyward, well over my twice my height by then.

If I was surprised by the way new life emerged from that stump, imagine the surprise generated by Isaiah’s poem.  The biggest part of the surprise is that the shoot comes from the stump of Jesse.  That is Jesse, mind you, the father of David—the David who would be king.

In the following verses, we see that this shoot, this branch, will be a ruler like none other.  This ruler will possess and exercise wisdom like none other.  Here’s a thumbnail sketch of this leader’s qualities (vv. 2-5): “The spirit of the Lord shall rest on him…  His delight shall be in the fear of the Lord…  with righteousness he shall judge the poor…  Righteousness shall be the belt around his waist.”  All of that sounds like expectations of a David-ish nature!

So what’s all this with Jesse?

Walter Brueggemann talks about this.  “David’s family and dynasty run out in failure, no king, no future, no royal possibility, only a stump.  But, says the poet [and prophet Isaiah], the stump will produce a shoot, a shoot of new life that was not expected… the new David, the new possibility of shalom,” a new kingdom, a peaceable kingdom.[3]

4 isBasically, the Davidic line has all but died.  The lofty goals have not materialized.  So let’s start from scratch, so to speak.  Let’s go back to Jesse.  And for the sake of fairness, let’s include David’s mother, who unfortunately, the scriptures leave unnamed.  However, Jewish tradition says her name was Nitzevet.[4]

This new David, this new sovereign, will reign in an era of harmony and serenity.  What does it look like, this peaceable kingdom?

“The wolf shall live with the lamb, the leopard shall lie down with the kid, the calf and the lion and the fatling together, and a little child shall lead them.”  Everything in creation “will not hurt or destroy on all my holy mountain; for the earth will be full of the knowledge of the Lord as the waters cover the sea” (vv. 6, 9).

Here’s Brueggemann again: “The old enmities, the old appetites of the food chain, the old assumptions of the survival of the meanest, all of that is subverted.  The wild will not stay vicious, because the coming one, marked by righteousness and justice, will overrule raw power in the interest of new possibility.”[5]

As Christians, we see the coming one as the true messianic figure, the ultimate Son of David, Jesus the Christ.  That’s what the Advent season is all about.  Advent means “coming,” and so we celebrate the one who has come, the one yet to come, and the one who is always coming, who is always arriving, in our lives right now.

As for Isaiah, his message is one of assuring the people.  But it is an assurance that will cost.  “We must repent,” he says, “to turn around, and to hold on.  The Assyrians are threatening.  But stand fast.  The peaceable kingdom is on the way.  We will have to wait in the darkness before the light arrives.”

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[Holy Darkness: Formless and Void]

We have a similar message during Advent.  Our enemies might not be an invading empire, but we do have enemies, nonetheless.  Perhaps it’s largely true that our enemies are within, the struggles we face—the struggles in which we engage.  As noted before, we don’t like that uncomfortable space, that uncomfortable silence.  We want to jump right over it, to get it in our rear-view mirror.  But that’s not what Advent is about!

“This is the intention of Advent,” says Jonas Ellison.  “It’s a sacred stillness in the darkness before the triumphant joy of Christmas.  It’s where we sit in the ‘blueness’ apparent in this oft broken world and human experience.  When we grow up, we become more attuned with the suffering in the world—and in our own lives.  We can’t override this.  When we do, it festers.  Advent is the season [in which] we sit calmly in the darkness as we await the light.”[6]

He mentions growing up.  (“When we grow up.”)  That fits with the title of his article, “Advent Makes Christmas Something that Kids Can Mature Into.”  Ellison wonders about an idea I imagine we’ve all heard, that “Christmas is for kids.”  He reflects on the surface-level and theologically shallow way we so often celebrate the season.  Please don’t get the wrong idea—he treasures and finds joy in the festivities and gifts and mistletoe.  (Okay, I added the “mistletoe”!)

Yet, he dreams for his daughter.  “I hope to give my daughter a meaning of Christmas that she can mature into as she grows older and experiences the weight, depth, and density of life.”  (I’m intrigued by that term “density of life.”)  He continues, “I pray that Christmas isn’t an extended time of consumerism in order to attempt to cover up her wounds wrought from this oft broken human experience.  I pray she can sit in the darkness with herself knowing she’s not alone.  Knowing that others are sitting in that very same place and God is embracing us all even before the ‘light’ comes.”

We don’t like to wait—especially waiting in the darkness, even if it is holy darkness.  The massive weight of our society and economy shout, “Why wait?”  It’s hard for Advent to compete with that.  There’s a tidal wave that would prevent us from pausing long enough to do the “Advent” thing of reflecting, and as Isaiah would hope for, of repenting.  That means to stop, to look around, and to set ourselves on the path of active expectation.  (Or perhaps more to the point, to allow ourselves to be set on the path of active expectation.)  “Keep awake therefore, for you know neither the day nor the hour” (Mt 25:13).

“On that day the root of Jesse shall stand as a signal to the peoples; the nations shall inquire of him, and his dwelling shall be glorious.”

“Even so, come, Lord Jesus!”

 

[Here is the artist’s description of his work, “Holy Darkness: Formless and Void”]

This sculpture is number 1 of 3 in the חשך קדוש series and is based off of the phrase תהו ובהו (prounounced tōhū vābōhū) - which is translated as "formless and void" in Genesis 1.  "תהו ובהו" is written on both side walls of the drawing in a mixture of acrylic paint and gel medium, with the name יהוה (the Divine Name of God in the Hebrew Bible generally vocalized as Adonai or HaShem) written in blue on the back wall.  The very simple statement that the sculpture makes is "Even in the formless and void places of life, God is still there." The sculpture is meant to give the sense of being under water, with a bit of light coming through the surface of the 'water' from above.

 

[1] Caryll Houselander, A Child in Winter, ed. Thomas Hoffman (Franklin, WI: Sheed & Ward, 2000), 1.

[2] Houselander, 9.

[3] Walter Brueggemann, “The Poem: Subversion and Summons,” Journal for Preachers 35:1 (Advent 2011), 33.

[4] www.chabad.org/theJewishWoman/article_cdo/aid/280331/jewish/Nitzevet-Mother-of-David.htm

[5] Brueggemann, 34.

[6] medium.com/graceincarnate/advent-makes-christmas-something-that-kids-can-mature-into-cd5b5503687e


warm up the celebration

It might seem strange to use Matthew 24 as one of the readings for World Communion Sunday.  This snippet of scripture portrays wars, famines, earthquakes, torture, betrayal, people being led astray.  What kind of communion is that?  Actually, this might be a good description of our world!

This comes right after Jesus’ disciples are “oohing” and “ahhing” at the beauty of the temple.  In his gospel, Luke adds “how it was adorned with beautiful stones and gifts dedicated to God” (21:5).  So how does Jesus respond to his starry-eyed friends?  He asks, “You see all these, do you not?  Truly I tell you, not one stone will be left here upon another; all will be thrown down” (v. 2).

What a party pooper.

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"I'm the party pooper"

But he wasn’t wrong.  In the year 70, fed up with the constant rebellion of the Jews, the Romans rolled in and destroyed the temple.

(Here’s a quick note.  Actually, anything we humans build will eventually disappear.  This building we’re in right now will eventually crumble to the ground.  We are in a doomed structure!  And that word “structure” has one than one meaning.)

Still, the reason I picked this passage for today comes in verse 12: “And because of the increase of lawlessness, the love of many will grow cold.”  Back when I started reading the Bible in earnest—when I became a Christian while in college—that really jumped out at me.  It still really speaks to me.  The love of many will grow cold.  Love growing cold—that’s not a very pleasant thought!

It’s not a very lovely thought for World Communion Sunday, is it?  In some ways, it might be true of us today.  Love is growing cold.

Having said that, it’s also true that actual witch hunts rarely happen anymore.  People are not routinely burned at the stake.  And then there are stories from the 1600s of Presbyterians and others in their dealings with Baptists, who do not believe in infant baptism.  They decided to help the Baptists and grant their wish.  Since Baptists believed they needed to be baptized again, they were bound with heavy stones and tossed into the river.  Here’s your baptism!  (Still, I cannot confirm the accuracy of those reports!)

2 lmIn any case, there are some things one hopes we have left behind.  One hopes we aren’t put to the test if our civilization were to come crashing down!

A time when people were put to such a test was when the Babylonians invaded Judea.  The nation was under military occupation, with hundreds and thousands sent into forced deportation—the Babylonian exile.  The invaders destroyed the original temple, as the Romans did the second temple centuries later.

According to the book of Lamentations, during the siege of Jerusalem, food began to run out.  Apparently, some even resorted to cannibalism.[1]

The part of the book we usually focus on is in chapter 3, verses 19 to 24.  We do see the author acknowledging the dire straits.  “The thought of my affliction and my homelessness is wormwood and gall!  My soul continually thinks of it and is bowed down within me” (vv. 19-20).  The grim reality is recognized.  “But this I call to mind.”  We’re turning a corner.  There’s a light in the darkness.  “But this I call to mind, and therefore I have hope: The steadfast love of the Lord never ceases, his mercies never come to an end” (vv. 21-22).  Even in the depths of despair, hope is still alive.

In verse 23—the mercies of the Lord “are new every morning; great is your faithfulness”—we have the inspiration of that great hymn of the church.  And for those who didn’t know the Biblical origin of “Great is Thy Faithfulness,” here it is.  It comes from a time when civilized society has collapsed.  Even when we humans screw up on a colossal scale, God is still faithful.

(Who knows?  If our civilization collapses, maybe some wise person will be inspired and pen lyrics to encourage those who come after.)

3 lmOur poet proclaims, “‘The Lord is my portion,’ says my soul, ‘therefore I will hope in him’” (v. 24).  Unfortunately, the struggle continues.  A few verses later, he says, “When all the prisoners in a country are crushed underfoot, when human rights are overridden in defiance of the Most High, when someone is cheated of justice, does not the Lord see it?” (vv. 34-36, New Jerusalem Bible).  Lord, what are you going to do?

As the hymn says, “Strength for today and bright hope for tomorrow, / Blessings all mine and ten thousand beside!”  Seizing that hope keeps our love from growing cold.

A couple of weeks ago, I preached on the spiritual disciplines of the prayer of recollection and of secrecy.  (Again, that’s not the secrecy as opposed to keeping confidence.  It’s the secrecy Jesus displays by telling people to not turn him into a spectacle.  He heals and then tells the people to not broadcast it all over the place.)  I gave as another example of secrecy the over-the-top behavior of the guy praying very loudly, confessing his sin, in a quiet time and a quiet place.

In her work Spiritual Disciplines Handbook, Adele Calhoun speaks of the discipline of celebration.[2]  It’s the discipline of abandoning oneself to joy, of giving in to the spirit of gratitude and love, of just letting go.  That covers a lot of ground; it has many different aspects, but there is something she says I readily understand.[3]

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One of them is “taking yourself less seriously.”  Some of us have more trouble in that than others!  I’ve often thought a key quality of our bearing the image of God is a sense of humor.  We humans didn’t invent humor.  Where can humor come from but a source of infinite joy and good will?

Did you know that humor is a powerful weapon?  Brian Doyle in The Thorny Grace of It speaks to this point.[4]

“Humor will destroy the brooding castles of the murderers and chase their armies wailing into the darkness.  What you do now, today, in these next few minutes, matters more than I can tell you.  It advances the universe two inches.  If we are our best selves, there will come a world where children do not weep and war is a memory and violence is a joke no one tells, having forgotten the words.  You and I know this is possible.  It is what [Jesus] said could happen if we loved well.”

Cynicism and mockery can’t appreciate the pure, uninhibited appeal of genuine and authentic humor.  There’s an easiness of spirit, without which we can become brittle.  When we’re brittle, we don’t have flexibility.  When we’re brittle, our sense of humor becomes twisted.  We laugh at the expense of others.  We sometimes give them nicknames, and they aren’t friendly nicknames.  We can become vulgar.  We can’t laugh at ourselves.

There’s something else that goes along with love growing cold.  The discipline of celebration entails gratitude.  When love grows cold, we have the “celebration” of ingratitude.  In our country, we seem to have taken the celebration of ingratitude to new levels.  For instance, many of our so-called “reality” TV shows extol the virtues (or should we say, the vices) of it.

5 lmIngratitude and love have a hard time co-existing.

The apostle Paul has his own take on love.  “Love is patient,” he says, “love is kind; love is not envious or boastful or arrogant or rude.  It does not insist on its own way; it is not irritable or resentful; it does not rejoice in wrongdoing, but rejoices in the truth.  It bears all things, believes all things, hopes all things, endures all things” (1 Corinthians 13:4-7).

A friend of mine years ago said he sometimes would put his name in the place of “love” in this passage.  It was a lesson he needed to learn again and again.  Let me try.

James is patient; James is kind; James is not envious or boastful or arrogant or rude.  He does not insist on his own way; he is not irritable or resentful; he does not rejoice in wrongdoing, but rejoices in the truth.  He bears all things, believes all things, hopes all things, endures all things.

James’ love has not grown cold.  That can be a high bar to set!

A posture of love that is kept warm by the Holy Spirit enables the discovery and cultivation of gifts from that same Spirit.

I began with the comment that using the reading from Matthew 24 (with the “love growing cold” business) might seem to be a strange one for World Communion Sunday.  But why not?  If there’s one place where love is meant to be warmed, it is at the table of Holy Communion.  This is where “celebration” of the sacrament of the Lord’s Supper, the Eucharist, and joyful, life-affirming humor is to be found.  And surely the entire world is where it needs to happen.

The apostle says, “when the complete comes, the partial will come to an end” (v. 10).  That word “complete” (τελειος, teleios) is also translated as “perfect”—not perfect as in flawless, but as in finished.  We are not yet complete: “For now we see in a mirror, dimly, but then we will see face to face.  Now I know only in part; then I will know fully, even as I have been fully known” (v. 12).

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What awaits us is awareness of the infinite bursting heart of love gazing into our very being, burning away the coldness and resounding through all the worlds with fierce, irresistible euphoria.  Paul is fully known—nothing is hidden—and yet is loved all the more.

Those cold hearts, overcome and warmed with the spirit of celebration, is the foundation for all of the spiritual gifts.  We are empowered by the Spirit and sent forth into a world that is dying for communion.

 

[1] “The hands of compassionate women have boiled their own children; they became their food in the destruction of my people.” (4:10)

[2] Adele Ahlberg Calhoun, Spiritual Disciplines Handbook (Downers Grove, IL: InterVarsity Press, 2005), 26-28.

[3] Calhoun, 26.

[4] www.loyolapress.com/products/books/spirituality-inspiration/the-thorny-grace-of-it


listening in the light

On the mountain of the Transfiguration, seeing Jesus in glory, along with Moses and Elijah, Peter wants to set up camp.  He wants to capture the moment; he wants to stay, take this instant and freeze it.  That is his proposal.  But as Luke tells us, he doesn’t know what in the world he’s talking about.

Then a voice sounds from on high, “This is my Son, my Chosen; listen to him!” (v. 35).  Peter is basically told to shut his trap.  Or as the delightful Mt. T would put it, “Quit your jibba jabba!”

1 ps 99

In Psalm 99, the poet encourages anything but jibba jabba.  The whole world is exhorted to “praise [the Lord’s] great and awesome name” (v. 3).  If Peter, James, and John are struck by elation (and alarm) by their encounter on the mountain, the psalmist does one better when he proclaims, “The Lord is king; let the peoples tremble!  He sits enthroned upon the cherubim; let the earth quake!” (v. 1).

Peter would like to stop time; he wants to preserve the experience.

We do that as well, sometimes in trivial ways.  Some of us (and I know I’m going to get in trouble for saying this) like to photograph the contents of our dinner plate.  But who am I to talk?  No doubt, I take too many pictures of my dog.  (Still, if I’m able to catch him yawning—with the sound he makes—I’m going to try to get that on video!  That would be an experience to preserve.)

Maybe you can understand what I’m trying to say.  We often want to freeze life, to take a timeout, for good or ill.  Life is calling our name, and we’re not always sure how to answer.  The psalmist invites us to enter in, to allow the transfiguration light to guide us.  The disciples would do well to heed what the psalmist says.  They need to listen.  That goes for us, too.

As with much of Hebrew poetry, Psalm 99 is well constructed.  Stan Mast, who teaches at Calvin Seminary, says something about it.  “It deliberately uses the Hebrew number of perfection and completeness, the number 7, mentioning the Lord seven times and using 7 pronouns to refer to that Lord.”[1]  And in three places, it points out that the Lord is holy.  (Three is also a key number.)

Structure in poetry can be important.  It imposes a certain discipline, even in limericks.

2 ps 99A few days ago, Banu and I were at Wegmans.  They had the tasting stations set up around the store.  The one at the deli had something called chicken epicurean sausage.  I was struck by the word “epicurean.”  It dates back to the ancient Greek philosopher Epicurus.  Very roughly speaking, he taught that happiness is the greatest good in life.  He focused on simple pleasures.  Today, we think of an epicure as someone who likes the fine things, especially fine food and drink.  I told Banu it reminded me of an old limerick:

“An epicure dining at Crewe, / found quite a large mouse in his stew. / Said the waiter, ‘Don’t shout, / or wave it about, / or the rest will be wanting one too!’”

Admittedly, that’s not the best example of showing the discipline of structure!  Still, structure can mean being careful to transmit the message, and it helps in recalling it if there’s good rhyme and rhythm.  After all, it’s easier to remember something if you listen to the music!

Psalm 99 is broken into three sections, each of which has something to contribute to the whole.

Verses 1 to 3 praise the Lord for reigning worldwide—being king of the world!  Verses 4 and 5 praise the Lord for justice.  Verses 6 to 9 praise the Lord for entering into relationship.  Moses the lawgiver, and Aaron and Samuel, perhaps prototypes of priest and prophet, are highlighted.  Of course, the starting point throughout is the focus on Israel: in Zion, in Jacob, in the pillar of cloud—with each of them expressing a different stage in its history.

I won’t go into great detail, but I do find verses 4 and 5 especially interesting.  After the first section urges all nations to praise the Lord, we now get a sense of who this Lord is.  “Mighty King, lover of justice, you have established equity; you have executed justice and righteousness in Jacob” (v. 4).

What does justice mean here?  What is justice for this Lord?  The God of Israel, the God of Jesus Christ, is an ethical God.  By that, I mean this God cares about ethics; this God cares about how we behave.  This God is not like other gods, the blood drinking gods who lash out in blind fury if they don’t get their sacrifices.  As long as they are appeased, they don’t care what their worshippers do.  (Sometimes we treat our Lord the same way.  If we pay our dues, what we do doesn’t mean quite so much!)

3 ps 99

Reinforcing that idea is verse 5: “Extol the Lord our God; worship at his footstool.  Holy is he!”  We are called to worship a holy God.  Verse 9 agrees: “Extol the Lord our God, and worship at his holy mountain; for the Lord our God is holy.”  We are called to worship twice in Psalm 99.  We are called to listen to these words.

Stan Mast comments, “Unlike the gods of the nations who cannot hear or speak, God both hears the cries of his people and speaks in words they could hear.”  God speaks through visions and dreams and written words and through his servants, the prophets, and of course, through Jesus the Messiah.  God speaks through the still, small voice of prayer—the sound of silence.  We are called to listen, like those early disciples.

Listening is easier said than done.  Listening is hard work.  Prayer and meditation are hard work.

There’s a concept originating from Buddhism, but I think it applies to everyone.  It’s called “the monkey mind.”  It refers to a sense of restlessness, thoughts bouncing from one thing to the other, constant chattering.  It’s called “monkey mind” because it’s like monkeys swinging from one branch to another.  One thought leads to another and another and another.

4 ps 99Whenever we enter silence, it is inevitable that thoughts will surface.  “I need to do that today.”  “What’s that dog barking at?”  “I wish I could get that stupid song out of my head.”  Thoughts will come and go, but the trick is to not hold on to them.  Let them pass through.  I believe that, at least in some way, it’s expressed by St. Paul’s comment on “the peace of God which passes all understanding” (Ph 4:7).  We can hear the voice of transfiguration, “This is my Son, my Chosen; listen to him!”

I will not claim to be an expert practitioner of what I’m saying.  As I said, it takes work—and patience.

As I said a moment ago, the psalmist calls us to worship.  We are celebrating the sacrament of the Lord’s Supper, the Eucharist.  (“Eucharist” comes from the Greek word which means “to give thanks” [ευχαριστεω, eucharisteō].  It appears all throughout the New Testament.)

Today being Transfiguration, it provides the theme.  Part of the service is the Great Thanksgiving.  It’s the prayer reciting the story of salvation, the history of salvation.  Here’s part of the prayer:

“You are holy, O God of majesty, / and blessed is Jesus Christ, your Son, our Lord. / On a lonely mountain / his human body was transfigured by your divine splendor. / In his face, we have glimpsed your glory. / In his life, we see your love.”

Here’s a question: how does listening tie together worship and the justice the psalmist is talking about?  Does worship lead us to seek justice outside these walls?

Our friend Stan says, “This emphasis on justice and righteousness is something many North American Christians don’t appreciate as much as we should.  We praise God for his grace and mercy and love, not his righteousness and justice and judgment.”  He does say “many” Christians focus on God’s mercy and not God’s righteousness and judgment.  In reality, all of those things go together.  You can’t have one without the rest.

5 ps 99However, it’s definitely not “all” Christians who take that approach.  There are many who think of God’s judgment as someone wielding a sword preparing for execution, rather than someone making sure all is put right—all is restored to proper balance.

I’m sure none of you have ever encountered this: the one with a scowling disposition, harshly critical, the finger-wagging party pooper.

Still, the point is made.  We who live in warm houses, who have plenty of food to eat, who live in safety, too often can’t relate to those around the world and those here at home who do not have such things.

Listening to the voice from on high, listening to the voice within—that still, small voice of the Spirit—we are called to move into the light leading us into action.  We listen in the light; we listen to the one who is called the Beloved, the Chosen.  We are guided by the light shining in the face of Jesus Christ.

 

[1] cep.calvinseminary.edu/sermon-starters/last-epiphany-c/?type=the_lectionary_psalms


the only way out is through

When I was a kid, I was usually the first one to finish the meal.  My mom said I would inhale my food.  That was especially true with food I really loved.  If there were spaghetti or fried chicken or a baked potato on my plate, it would disappear pretty quickly.

That wasn’t quite so true if something I hated were on the dish before me, such as okra, sauerkraut, onions: they tended to make me gag.  I would consume them at a glacial pace.  Still, all in all, if anyone were wolfing down their food, it would be me.

1 zpAs I got older, I began to slow down.  I learned it’s okay to enjoy one’s food!  It’s not a race; there’s no finish line.  I also learned it’s okay to not stuff as much food as possible down my gullet.  On visits to restaurants with buffets, I’ve often been next to people putting small mountains on their plates.  Maybe they believe it’s their final meal.

There is something to be said for patience.  That seems to have become a foreign concept for us Americans.  We want something, but we don’t want to wait for it.  We want it now!  Impatience has become a virtue.  And as I said about the food earlier, too often we’re in a hurry.

I would humbly suggest that we often treat the season of Advent the same way.

Christopher Edmonston talks about that in his article, “Advent and the Grace of Delayed Gratification.”[1]  “Like a microwave pizza that is flimsy to the touch and plastic to the taste,” he says, “the instant gratification we desire isn’t very palatable…  Spiritual renewal and deepening discipleship cannot be ordered overnight.  It is fantasy to think otherwise.  There really is no app for encountering God.”

How, you might ask, do we approach Advent in that way?

He continues, “But we do have Advent, a time of deep, countercultural practice that offers a corrective to the maddening pace all around us.  Advent makes us wait.  Structured as a walk—a long, slow walk—the positive deviance of Advent mirrors the pregnancy of Mary.  Just as no mother moves from conception to birth in two days, no ministry can be conceived, nurtured and birthed into the world without time to grow and mature.”

I like that: “positive deviance.”  Jesus was positively deviant in many ways.

2 zp

Advent reminds us to stop; breathe; take a look around.  You notice so much more by walking down the street than by driving down it.  Wonderful discoveries are made!

One more note from our friend Christopher: “For very good reasons, there is no expressway to Bethlehem.  We walk alongside the expectant couple, carrying our own hopes with us.  Moving a little more slowly, we behold the majesty of God’s unfolding kingdom instead of missing it while we zoom by.”  Kind of like walking down the street?

“The baby will come, but on his time, not on ours.  Advent’s journey of delayed gratification becomes a chance to slow down and behold the ordinary, which is what we need more than anything else.”

There are indeed good reasons why Advent is celebrated.  There is a deep spirituality involved in it.  And it is profoundly countercultural.  (And I did think of using the word “countercultural” before I came across the article!)  We are deafened by the cacophony surrounding it, starting well before Advent itself, even before Thanksgiving.  Still, Advent defiantly speaks with a peaceful, silent voice.

The third Sunday of Advent has traditionally been called Gaudete Sunday.  That’s the Latin word for “rejoice.”  The epistle reading in Philippians 4 begins, “Rejoice in the Lord always” (v. 4).  Advent is meant to be a season of penitence and reflection.  Midway through the season, it’s felt we need a moment to catch our breath, so to speak.  We need to lighten up—that’s why we have the rose-colored candle.

The Old Testament reading comes from the book of the prophet Zephaniah.  It’s easy to see why this reading has been appointed for this particular day.  “Sing aloud, O daughter Zion; shout, O Israel!  Rejoice and exult with all your heart, O daughter Jerusalem!” (v. 14).

There’s plenty of celebration in this final part of the book.  Here are some snippets: “The Lord has taken away the judgments against you, he has turned away your enemies” (v. 15).

3 zp“The Lord, your God, is in your midst, a warrior who gives victory; he will rejoice over you with gladness, he will renew you in his love; he will exult over you with loud singing” (v. 17).

“I will save the lame and gather the outcast, and I will change their shame into praise and renown in all the earth” (v. 19).

“At that time I will bring you home, at the time when I gather you; for I will make you renowned and praised among all the peoples of the earth, when I restore your fortunes before your eyes, says the Lord” (v. 20).  Amen!

Hearing that, one might think Zephaniah is all sunshine and gladness.  That would be quite wrong!  The large majority of the book could rightly be called doom and gloom.  Speaking for God, the first thing the prophet says is “I will utterly sweep away everything from the face of the earth” (1:2).  Now there’s something pleasant to ponder.

One thing Zephaniah speaks of is the day of Yahweh, the day of the Lord.  The day of the Lord has various nuances, but basically it is the time of the Lord’s visitation, the day of judgment, when things will be set right.  The people are longing for it; they are eager for their reward.

However, the wicked have a surprise.  Here’s a sample of his take, using a bit of poetic license: “The great day of the Lord is near, near and hastening fast…  Neither their silver nor their gold will be able to save them on the day of the Lord’s wrath…a terrible end he will make of all the inhabitants of the earth” (1:14, 18).  Maybe it’s a case of “be careful what you wish for.”

To make a long story short, Zephaniah denounces Judah for its corruption and wickedness, and he denounces the surrounding countries for their corruption and wickedness.  This is during the time when the Babylonian Empire is getting ready to flex its muscles.

So what does this have to do with the earlier comments on Advent?  As I suggested, there can be a tendency to rush through the season; we would like to travel an “expressway to Bethlehem,” as our writer put it.  In saying the lectionary reading picks out the one note of joy in the book, I’m not saying it would be appropriate to focus on all that doom and destruction.  That’s not what Advent is about!

But there can be a similarity to the way we usually approach Advent as I said before, as a time of penitence and reflection.

I believe it was last year when I remember Banu and I being at a couple of stores and at a restaurant.  I heard the song, “I Wish It Could Be Christmas Everyday” played four times, and each time, it was done by a different artist!  And as I recall, it was still November!  It doesn’t exactly make for an atmosphere encouraging sober contemplation.

Maybe by talking about this, I might be labeled a “Debbie Downer” (or at least, a male version, whatever that would be).

5 zp

Have you heard the saying, “The only way out is through”?  That can have some unpleasant connotations.  I don’t think I like that saying!

One thing this applies to is joy and sorrow.  And maybe more specifically, it applies to grief.  Please remember; I’m not saying that’s the meaning of Advent!  The point is, like Advent, grief is something we often like to rush through—or jump over altogether.

When it comes to grief, unfortunately it’s true: the only way out is through.  But as we all know, grief is painful; it hurts.  Sometimes it hurts like hell.  There’s always the temptation to avoid it—the temptation to rush through it or jump over it altogether.  It can feel like, “Okay, I’m done with that!”

What happens, though, if we take that approach?  What happens if we short circuit grief?  What happens if we indeed try to rush through it, fill our lives with busyness and try to ignore it?  What happens if we indeed try to jump over it, just avoid any reminders of what and who we’ve lost?

It doesn’t go away, and it can resurface with a vengeance.  It can be a nagging, heavy burden we carry—perhaps without fully understanding why.  That’s often true at this time of year.  In that sense, maybe I should revisit my comment about saying Advent is not about doom and gloom.  For many people, it sure feels that way, especially when we’re told, “It’s the happiest time of the year!”

I’m aware that going through the process of grief doesn’t mean the pain goes away.  However, it does mean we no longer have to be controlled by it.  It makes a world of difference if we’re allowed and able to share it with others.  I’ve heard it said, “grief never ends because love never ends.”[2]  There can be a sense of mutual solidarity, compassion, and courage.

The only way out is through.

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Advent asks for mindfulness.  Awaiting the coming of the Lord means waking up.  In Luke 3, the people ask John the Baptist, “What then should we do?” (v. 10).  I’ll confess; too often I need to be prodded (maybe with a cattle prod) to wake up.  Slumber can be too attractive!

When we miss Advent, we miss in a special way, as the prophet reminds us, the Lord in our midst.  We miss the one who gives us the victory.  We miss being renewed in the Lord’s love.  We miss hearing the Lord exulting over us with loud and love-filled singing.

[The painting, Zephaniah, is by James C. Lewis.]

 

[1] www.faithandleadership.com/christopher-edmonston-advent-and-grace-delayed-gratification

[2] medium.com/wordsthatmatter/why-grieve-is-the-word-of-the-year-1662e2fa4941


ask the questions!

Today I’m using a reading from the book of Job, the beginning of chapter 38.  It actually appears in the lectionary in October, but I can’t wait!  I can almost hear you saying, “Job.  Oh goody!  That’s my favorite one in the Bible!”  It might seem strange, but I love the book of Job.  There are all kinds of good stuff to be found in it.

Obviously, in speaking of “good stuff,” I’m not talking about the numerous disasters that are visited upon our title character!

There is chapter after chapter of beautiful poetry.  The poetry is bracketed by prose narrative at the beginning and at the end.  This narrative is thought by many to come from an ancient legend—the story of a man who was wealthier than anyone else in the land.

1 job

But more than that, he was “blameless”; he “turned away from evil” (1:1).  He was a good and righteous man.  In fact, he was so righteous he would offer sacrifices to God just in case his children had done something wrong!

Of course—just his luck—an argument breaks out in heaven, and the Lord points him out to the Accuser.  This creature is “the satan.”  He isn’t yet considered to be the evil Satan of later centuries.  A bet is made that Job can be forced to curse God.  (I don’t think I would want any part of that wager!)

He loses all of his wealth, then his children, and finally, he loses his health.  We are told “that his suffering [is] very great” (2:13).

Does he break?  Does he curse God?  According to the scriptures, “In all this Job did not sin with his lips” (2:10).  Understand, there’s no comment on what must have been going through his head!  As we see in the poetic chapters, Job does have some questions.  He has plenty of questions—plenty of soul-baring, agonizing questions!

If the saying, “the patience of Job,” applies to the Job we meet in the prose section, it definitely does not apply to the one we meet in the poetry.  This Job is anything but patient!

Job still has some friends, though: Eliphaz, Bildad, and Zophar.  They have traveled a great distance to exercise what we might call the “ministry of presence,” albeit with mixed results.

(On a side note, understanding that some here in the congregation have an interest in science, I wonder if that reaches to archaeology?  I mention that because of some recent discoveries.  Among them was a surprisingly well-preserved fragment of pottery.  It seems to have belonged to Zophar himself.  Etched on it is Zophar’s second name.  Apparently, it was “Zogood.”)

Actually, for Job’s friends, it really is “so far, so good”: at least, regarding their behavior.  They’re doing a very difficult thing.  They’re actually being there with their friend in the midst of his pain.  Anyone who’s simply been with a suffering friend or family member knows that it isn’t fun.  It requires a sacrifice of self.

It isn’t until they open their mouths and start giving advice that Job calls them “miserable comforters” (16:2).

Eliphaz, Bildad, and Zophar can’t understand how their decent and honorable friend is forced to undergo the tragedies that have come his way.  And they can’t understand how their decent and honorable friend is asking the questions they hear.  After all, everyone knows the righteous are rewarded and the wicked are punished.

“So Job, you must have done something wrong.  Why don’t you just repent?  All of this terrible stuff will go away!”  Job’s friends have to say that, because the way they look at God, and at life itself, is being challenged.  And they aren’t able, or willing, to question themselves.

2 job
"When the Morning Stars Sang Together" by William Blake

Questions sometimes associated with the book of Job are, “What is the origin of evil?” or, “Why do bad things happen to good people?”

Why do bad things happen to good people?  We’ve all asked that question: maybe not with those exact words, but the unfairness of life inevitably occurs to every human being at some point, usually when we’re still quite young.  I say it’s inevitable; it can’t help but happen, because we’re created in the image of God.  And part of what that means is we have an innate, an inborn, sense of right and wrong.  We have a sense of justice.  How we act on it is an entirely different conversation.

If we approach the book of Job seeking the answer to that question—Why do bad things happen to good people?—we may come away feeling…unsatisfied.  We never see one secret formula or one explanation that solves the puzzle.  Instead, in today’s reading, what do we see when God begins to answer Job?

Things certainly are dramatic.  We see that “the Lord answered Job out of the whirlwind” (v. 1).  The whirlwind, the storm, the tempest—aside from any literal meaning in the text, all of those are pretty good descriptions of what Job’s life has become.

As I just suggested, the answer might be unsatisfying.  “Who is this that darkens counsel by words without knowledge?  Gird up your loins like a man, I will question you, and you shall declare to me” (vv. 2-3).  If I were Job, I don’t think I would like where this is going!  “Where were you when I laid the foundation of the earth?  Tell me, if you have understanding” (v. 4).

In his book on Job, Stephen Mitchell makes it sound even more abrupt.  “Who is this whose ignorant words smear my design with darkness?  Stand up now like a man; I will question you: please, instruct me.  Where were you when I planned the earth?  Tell me, if you are so wise.”[1]

Job is presented with questions to which he either can’t possibly know the answer, or the answer is obviously “no.”  Here’s a quick sample from later in the chapter: “Where is the way to the dwelling of light, and where is the place of darkness?” (v. 19).  “Can you bind the chains of the Pleiades, or loose the cords of Orion?” (v. 31).  “Can you send forth lightnings, so that they may go and say to you, ‘Here we are’?” (v. 35).

This goes on for four chapters.

Our poet seems determined to point out Job’s ignorance.  There seems to be a concerted effort on demonstrating this whole business of the unknown.

So, does that mean Job is wrong in asking the questions?

In the final chapter, here’s what the Lord says to Eliphaz: “My wrath is kindled against you and against your two friends; for you have not spoken of me what is right, as my servant Job has” (42:7).  Eliphaz and his friends have positioned themselves as the defenders of orthodoxy.  They are the defenders of the faith, and there are some questions you just don’t ask!  Apparently, the Lord disagrees.

Could it be that questioning faith, provided it’s not done in an insincere, disingenuous way, is actually a good thing?  It must be so, that is, if we follow Jesus when he says in Mark 12 to “love the Lord your God with all your heart, and with all your soul, and with all your mind” (v. 30).

Job asks some angry, demanding questions of God.  And his friends are horrified.  As I’ve suggested, if Job is the good, honest, even holy man they’ve known him to be, then something doesn’t compute.  Their worldview begins to collapse; it’s in a state of free fall.

What about us?  What about our questions?  Have we been trained to not ask the anguished, soul-searching questions?  Have we been told to not admit it, when honestly, we doubt some stuff, maybe a whole bunch of stuff?  Has that defender of orthodoxy told us that to do so is wrong?

In her book, The Psalms for Today, Beth LaNeel Tanner talks about this kind of thing.  These aren’t “the nice salutations contained in [our] Book of Common Worship…  [She’s a Presbyterian; that’s why she mentions it.]  How can we speak to God in such a disrespectful manner?”[2]

She continues, “To speak honestly and demand that God come and do something, speaks volumes about the relationship between the one praying and God.  If I dare to speak my fears and my greatest hurts, then I am also acknowledging the importance of this other to me and the power that this other has in my life…  It is praise not because it is polite or politically correct, but because it is brutally honest and open.”[3]

It is only the voice of faith that can ask those sacredly brutal questions.  I think a lot of us here are in that category.

Job is the role model: loss of wealth, loss of children, loss of health—loss of identity.  And loss of friends!  There are friends who no doubt mean well, but you just want to say, “Please keep your opinions to yourself.  I beg you.  I don’t want to be harsh, but please, shut up!”  Has anyone here ever felt that way—or sadly, been the one who needed to hear it?

Of course, questions need not be about suffering.  When we ask questions with sincerity and love, we can be accountable the way a community of faith should be.  We help to bear each other’s burdens.  That especially happens when we don’t have the answers.

4 job

In fact, learning to ask the right question is often, if not usually, more important than having the right answer.  Too often, the church is ready to give answers, but less ready to ask questions—and much less ready to simply listen.  So I’ll pose some questions for us to consider, as we continue our journey together.

“What do you mean by that?”  That’s one I’ve posed to Banu many times.  I’m not trying to be obstinate or difficult; it’s just realizing the same word can mean different things to different people.  We too often use labels as shortcuts into thinking we really know what the other person believes.

“How do we fail?”  This brings us back to Job and his friends.  Do we fail with dignity?  Are we too defensive about our failures?

I’ll finish with a quote by Richard Rohr, in his reflection on Job.  “When we are feeling overwhelmed by our guilt, on those days we feel inadequate, when our littleness and brokenness seem too much to live with, when we may even get to hating ourselves, that is when we should get in touch with the humble Job within all of us.

“When you are feeling abandoned, pick up Job’s book and speak Job’s prayers and know they have been prayed before and that we are part of a great history and we are all in this together.  There are no feelings we feel that others have not felt before.  At such times, in our prayer, we unite ourselves in solidarity with others who suffer and who have suffered before us.”[4]

Don’t be afraid to ask the questions!

 

[1] Stephen Mitchell, The Book of Job (New York:  HarperPerennial, 1992), 79.

[2] Beth LaNeel Tanner, The Psalms for Today (Louisville:  Westminster John Knox Press, 2008), 61.

[3] Tanner, 64.

[4] Richard Rohr, Job and the Mystery of Suffering: Spiritual Reflections (New York:  Crossroad Publishing Co., 1996), 93-94.


spirit to forgive

I want to begin with a story about something that happened almost thirty years ago.  This was when I was a student at Southeastern College (now Southeastern University) in Lakeland, Florida.  That’s an Assemblies of God school.  For two semesters, I was part of a street ministry team that traveled to Tampa on Friday nights.

Our “parish,” so to speak, was a quarter-mile strip along Kennedy Boulevard.  Our “parishioners” were the street people who lived, and passed through, the area.  In those days, I don’t think it was the best part of town.

On my very first night, the very first person I approached was a gentleman clad in shabby-looking clothing.  He appeared to be in his fifties.  Not knowing what else to say, I told him, “Jesus loves you.”  As soon as he heard that, he began crying and telling me how he had lost his family and his career.  I don’t remember if it was because of drinking or gambling or something else, but he recited a litany of his mistakes.

1 pentecostWhen he had finished listing his failures, he asked me if I would forgive him.  At the time, I was thinking, “It’s not my job to forgive him.  I need to direct him to Christ.”  So I told the man Jesus forgives anyone and anything.  But that didn’t work.  It seemed like he needed to hear the words, so again he asked me, “Do you forgive me?”  I relented and said, “I forgive you.”  And with that, he shuffled away into the Tampa night.

Why do I begin with this story of speaking and hearing words of forgiveness?  One might ask, “Is this a theme for Pentecost?”  It’s not even about the Day of Pentecost!  I begin with this story on forgiveness because Jesus makes it a theme in our gospel reading from St. John—which is the gospel text.

I should say some people refer to the event in our gospel text as a “pre-Pentecost” Pentecost.  Already, on the evening of the day of his resurrection, on the evening of Easter, Jesus is giving his disciples the Holy Spirit.

I don’t know about anyone else, but if you picture this, to me it seems kind of strange.  “Receive the Holy Spirit” (v. 22).  That’s what he says, but first, he breathes on them.  (Blow!)  Really?  Is that what it takes?

Actually, it doesn’t say he “blew” on them, but he “breathed on them.”  This is the posture of one who is not reactive, but responsive.  Being in a reactive posture or mode means coming from a place of defensiveness, a lack of listening and learning.  Being in a responsive mode means the opposite.  It is a place of openness, a place of listening and a curiosity which wants to learn.

There are many other things that could be said, but in a physical posture, it means remembering to breathe, paying attention to one’s breath.  (Breathe.)  When we remember to do that, it’s amazing how it helps us to be calm and patient and reflective.  (But it is something I find myself continually needing to practice.)

2 pentecost

The Hebrew word רוח (rua), which means “breath,” “spirit,” or “wind,” was a familiar idea.  John surely would have known about it.  Earlier in his gospel, Jesus tells Nicodemus, “The wind blows where it chooses, and you hear the sound of it, but you do not know where it comes from or where it goes” (3:8).  So I suppose it does make sense for Jesus to use his breath in granting the Spirit to his disciples!

But we need to back up and see what’s going on, since this is the evening of Easter.  Our scripture text ends before we get to the part about St. Thomas and his questions of believing all this resurrection stuff.  Verse 19 says, “the disciples were gathered together behind locked doors, because they were afraid of the Jewish authorities” (Good News Bible).  Jesus suddenly appears out of nowhere and says, “Peace be with you.”  He shows them the now-glorified wounds in his hands and side.  He is not a ghost!

We’re told the disciples have been hiding from the authorities.  No doubt, they’re fearing for their lives.  Before Jesus appears to them, with his words of shalom, they’re thinking about what happened to him.  Still, Craig Barnes, who is president of Princeton Seminary, thinks there’s more to it.  If one understands the human psyche, it seems to be an unavoidable conclusion.

Barnes speaks about, not only fear, but shame.  “Like the disciples,” he says, “we try to hide when we’re ashamed.”[1]  It’s a defense mechanism; it’s almost instinct.  It may seem like a good strategy for a little while.  But, as Barnes says, “Nothing is more crippling to our souls than working at hiding shame.  We lock up more and more doors, sealing off more and more rooms of the heart to prevent our true selves from being discovered.  We think we are keeping the world out, but in fact we are keeping ourselves locked in.”

The disciples are ashamed because, when Jesus needed them the most, they turned around and took off.  They carry a horrible burden of guilt.

But thank God, that isn’t the end of it.  “At the center of the gospel is the proclamation that Jesus Christ has come looking for us.  According to John’s text, he walks right through the locked door to find us.  He shows us his wounds from the cross, which are the marks of our forgiveness.”

With verse 23, we come to what I said earlier may be an unexpected theme for Pentecost: speaking and hearing words of forgiveness, or more directly, forgiving and refusing to forgive.  Right after Jesus tells the disciples, “Receive the Holy Spirit,” he adds, “If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.”

3 pentecostJesus entrusts the disciples with a great deal of authority.  It isn’t something they have, in and of themselves, but as the community gathered in his name.  As the community—as the church—they have the authority to offer forgiveness of sin.  We do something similar to that every week with our prayer of confession and assurance of pardon.

Jesus is speaking about something very powerful.  On the one hand, if we forgive someone, they are forgiven.  In Matthew 18, Peter has a little chat with Jesus about that (v. 21).  On the other hand, if we retain the sins of any, they are retained.  The Good News Bible says, “if you do not forgive them, they are not forgiven.”

The Greek has an even stronger force.  First of all, the word for “to forgive” (αφιημι, aphiēmi) also means “to send off,” “to let go.”  I think anytime we’re able, by the grace of God to forgive, we can feel what it means “to let go.”  It’s a burden we’re glad to be rid of.

On the flip side, there’s an equally strong force.  The words “retain” and “not forgive” don’t quite capture it.  The Revised English Bible says that “if you pronounce them unforgiven, unforgiven they remain.”  The Greek word for “retain” (κρατεω, krateō) also means “to hold,” “to seize.”  It comes from the word (κρατος, kratos) that means “strength” or “power.”  It takes a lot of strength to hold on to that stuff.  You wear yourself out.

According to the New Testament, we are a “holy” and “royal priesthood” (1 Pe 2:5, 9).  One of the key roles of a priest is to declare the forgiveness of sins.  We’re told “we disciples are not called to produce forgiveness.  We’re called to be the priest pronouncing that which has been produced on the cross.  We’re called to open the locks and throw open the door, and walk back into the world as a priest who is unafraid.  The only alternative is to live in shrinking prisons of hurt.”[2]

I imagine most of us have sometimes heard it said forgiving also means forgetting.  In order to forgive, we have to forget.  I would humbly have to disagree.  I don’t believe we are called to display amnesia.  I don’t believe we are called to have the attention span of gnats.  That doesn’t improve the character of either party.  That doesn’t help us deal with life.

At this point, I need to interject something.  When someone has been the victim of abuse or assault, forgiveness is a very tricky thing.  Telling someone, “It’s your Christian duty to forgive,” only adds another layer of abuse.  Forgiveness often takes a very long time to come, if it happens at all.  Sometimes the scars are too overwhelming.  I just mentioned the grace of God.  When grace can break through the hurt, it is a wondrous thing.

Moving on, there’s a concept known as “the shadow.”  It’s described as “the place we put all the suppressed and repressed parts of our lives.”[3]  The shadow isn’t evil.  Rather, it’s the stuff about us we want to keep hidden from the world, and even from ourselves.  It’s the stuff we find embarrassing and shameful.

As Richard Rohr says, “Suppressing what we don’t want to deal with is like trying to hold a basketball underwater while going on with life as usual…  What we suppress—the shadow aspect of life—ambushes us sooner or later.  We don’t know why we’re depressed or angry, why everyone and everything is out to get us.”[4]

One big sign of some major repression is the lack of a healthy sense of humor.  Can we laugh at ourselves?  (That might be an unfair question.  Not everyone has the treasure trove I possess which is needed to laugh at oneself!)

Rohr continues, “People who are overly stern and moralistic usually have a significant, repressed shadow.  They walk through life shaking a judgmental finger in disapproval—and they disapprove of just about everything!  They’re often incapable of easy enjoyment.”[5]

I fully believe humor is one of the greatest gifts of the Holy Spirit.  I say that because I can recall a time when I had no genuine, joyful sense of humor.  Was I a jerk who thought humor consisted of snide comments and sarcastic remarks at someone else’s expense?  Yes.  I was a living example of having “no patience, no forgiveness, no mercy, but only harsh judgments.  No gospel.”[6]  No good news.  (Sad to say, sometimes I still fall into that trap!)

4 pentecost

Looking at our text, one sign we’re open to the Holy Spirit is how willing and able we are to forgive.  Both are important.  There must be both the willingness and the ability.  Remember, just as the disciples find out in their encounter with Jesus, the ability to forgive is a gift.  But the willingness must also be present.  We need to have a spirit to forgive.

In 2 Corinthians, the apostle Paul tells us “the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom” (3:17).  That is the deep meaning of Pentecost.  The Spirit of God brings freedom; the Spirit of God liberates.  As people of the Spirit, we reclaim our identity when we send out—when we unleash—the forgiveness of Christ.

When we allow that Spirit to run free in the world, who knows what dangerous and wonderful things will happen?  Why don’t we find out?

 

[1] www.religion-online.org/showarticle.asp?title=3138

[2] www.religion-online.org/showarticle.asp?title=3138

[3] Richard Rohr, On the Threshold of Transformation (Chicago: Loyola Press, 2010), 129.

[4] Rohr, 196.

[5] Rohr, 197.

[6] Rohr, 198.