The Call of Christ and Evangelism Involves Translation

2 Epiphany A January 19, 2020
Isaiah 49:1-7 Psalm 40:1-12
1 Corinthians 1:1-9 John 1:29-42

Lectionary Link

Since we read the Gospel of John in its final textual and translated form, we often read it with primary naivete; that is, we read it as if it was an eye-witness account of a single reporter who was following Jesus around charting a contemporaneous account of his life.

We love to keep things in the delicious story mode; that is for child-like immediate enjoyment.  Why do you think Disney, and Novels and the Cinema is so popular.  We like to live in the "as if" mode.  We like to assume everything is "as if" it appears in its artistic form.

But lingering in primary naivete as the only way of reading the Bible is what created the interpretative school of what is called fundamentalism.  And when naïve reading clashes with science, common sense and the uniformity of natural causes in a closed system, people respond differently.  Fundamentalists think that they have to read most of the Bible as literal.  And scientists think that if being literal is what defines faith and religion; they say no thanks.  And as Episcopalians, we believe that we can be poets and scientist at the same time.  We can appreciate poetic, artistic, faith discourse and we can have our feet firmly on the ground with the brute facts of scientific discourse.

We can understand the Gospel of John as a collection of writings which had various editions before a final edition.  These writings reflect several decades of the mystical teachings of the church, their inquirers classes to teach new members being added to their community, the liturgical practices of the church including healing, Eucharist and baptism, and all of these practices were given a discourse to weave their original inspiration with the story of the life of Jesus.

One of the themes of the Epiphany Season is the calling of Christ.  Christ becomes manifest to people in a personal call.  Back in the days when telephones were fewer, it was always really special to get a call.  Back in the days of snail mail, it used to be really special to get a personal letter.  But today with the ubiquity of messages a call is not so special.  We end up blocking most calls and funneling messages to spam folders.

The notion of call is still important, because what is it that makes a call special?  It depends upon who is calling.  The call of Christ is important because he is unique and his call is personal and special because it is tailored to each individual's life experience.

Today, we can highlight the call of Simon Peter which came in a succession of referrals, starting with John the Baptist, then his disciples, which included Andrew, who then told his brother Peter.  This highlights that evangelism is most often based upon referrals.  "Hey, I've someone special; would you like to meet him too."  Evangelism is in many ways an attempt to do some match making between Jesus and other people.  "Hey, I'd like you to meet someone special; here's how I encountered the Risen Christ and it changed my life.  I'd like to present this accessible experience to you too."

One of the reasons we highlight call of Simon Peter today is because yesterday we began what is called the week of Christian Unity which stretches from January 18 until January 25th.  Yesterday, was the feast of the confession of Simon Peter, when he declared Jesus to be the Messiah, the Son of God.  On January 25th, we commemorate the Conversion of St. Paul, who was the chief apostle to the Gentiles.  Peter was a Pillar in the Jewish followers of Christ and Paul was a Pillar of the mission and manifestation of Christ to the Gentiles.

We might say that the purpose of the Gospel of John is to make the call of the Risen Christ accessible to the widest possible audience.

How does the church make the call of Jesus Christ accessible to the widest possible audience?  This brings us to what I find a very fascinating parenthesis in the Gospel of John.  The parenthetical phrase is, "which is translated."

Translation is the key to making the call of Jesus Christ accessible to the widest possible audience.  The many people who were instructed within the community which wrote the Gospel of John came from different backgrounds.  Some were observant Jews, so they knew the jargon.  They knew what rabbi meant, they knew what Messiah meant.  They knew what Cephas meant.  But there were non-observant Jews and there were many Gentiles who had to have the connection of the Hebrew Scriptures with Jesus of Nazareth, translated to them.  They had to have the Judaic traditions translated to them.  The Gospel of John is a collection of writings about the efforts of the early church to translate the meaning the significance of Jesus Christ to people from diverse backgrounds.  The early church were trying to appeal to the followers of John the Baptist.  So they presented John the Baptist with the understanding that John recommended Jesus as his logical successor.  The early church which generated the Gospel of John were appealing to members of the synagogue by showing how Jews like Peter and Paul could merge their Judaism with the Spiritual innovations that became known through the teaching of Jesus Christ.  But also, John's Gospel translates actual language and religious notions into language accessible to the Gentiles who had no background in Judaism or the Hebrew Scriptures.  How would a Gentile know what "Lamb of God" meant unless there was a translation of Hebrew Scripture and tradition?

Translation expresses the essence of the Epiphany season.  How does Jesus Christ become manifest to the World?  He becomes translated into accessible teaching to as many people as possible.  Translation implies a bi-lingual experience.  It implies that there is a bridge of communication between diverse people.

If you and I have responded to the call of Christ, it is our further calling to become translators of the life Christ to other people.  We are called to interpret the meaning of the Risen Christ to other people in ways that are accessible to their life situations.  We celebrate this week of Christian Unity because translation requires lots of people to translate the meaning of the life of Jesus to all of the people of the world.  We as Episcopalians in this place have our own way of translating the call of Christ to the people we are inviting to know the Risen Christ.

Today, let us embrace the role of translating and interpretation with renewed commitment.  It means that we accept the very personal and unique ways in which Christ has gotten through to us and from there we honor the personal and unique ways that Christ will get through to people in their personal circumstances and situations.  Translation and interpretation means that we have to get to know and honor the life situations of others so that we can find the best way to refer them to know the call of Christ.

So on this day of remembering the call of Peter in this week of Christian unity, let us answer the following question with: "I will with God's help."

Will you translate the life of Christ to other people that you meet so that they can know the love of God in a very personal way?

"I will, with God's help."  Amen

Baptism of Jesus, An Event in the Hominization of God

1 Epiphany A      January  12, 2020

Is.42:1-9         Ps. 89:20-29

Acts 10:34-38     Matt. 3:13-17

Lectionary Link

     Do you think that we communicate with animals?  Do you communicate with your pet dog or cat?  Do you have special communication skills with your pet dog?  Are you a dog whisperer?  How is it that we can presume that authentic and understandable communication happens between us and say our pet dog?  We can only observe a dog from the human point of view.  So how can we say that we understand a dog from a dog's point of view?    While we may be saying that a dog is our comfort, service and assistance animal, a dog may be saying this is my comfort, service and assistance person, in short, someone whom I've got wrapped around my little paws.  In short, I can get my assistance and service person do tricks for me, like get me food when I want it.

     Why do we assume the validity of such inter-specie communication?  Because we assume that we share something of a sentient nature with our pet friends, but still we cannot  have a complete identity with them because we remain different.

     Let now ponder the possibility of the inter-specie communication between God and humanity.  How is such possible?  How could it even happen?  And if it can happen what would be the nature and purpose of such communication?

     The witness of the Hebrew Scripture is that God is so special, so different, called the difference of holiness that God is humanly unapproachable. (No one has ever seen God).   If God is such a specie of a different order how is communication possible?

      We believe communication with God happens because of some basic assumptions.   We believe that God is enough like us and we enough like God in being personality that we have a meeting point for communication.  In the creation story, it is stated that human being are made in God's image, and so that likeness is the starting point for the possibility of communication.

     On the other hand, we are also faced with the reality that you and I are prisoners of human experience.  We have human experiences of trees and plants, we have human experiences of animals and pets, and we can only have human experiences of the life of God.  What does this mean then?  It means that there has to be some way to confer validity upon human experience as a way to know God.

    This is what underpins our confession of Jesus as Son of God and son of humanity.  We confess Jesus as the divine life becoming fully bi-lingual with human experience so that the divine life could be interpreted into adequate human terms to make a difference in elevating human life to its highest excellence.

    The Gospel story of Jesus is a story of God learning completely the human language and using the language of human experience to show what God is like and how God wants us to live best.

    In Pauline mysticism, this emptying of the divine life into human experience is called "kenosis."  This is the humility of God implying that humanity is like deeply loved and cherished pets, so cherish that God is willing to embrace a complete coincidence with human experience.

    And one such emptying experience of God into human experience was the baptism of Jesus by John the Baptist.  In the baptism of Jesus by John, Jesus is expressing a complete solidarity with human community, a specific human community, the community of John the Baptist.  In the mysticism of St. Paul's poetry about Christ, he wrote that in Jesus equality with God was not something to be grasped; but he emptied himself taking the form of a human person.  The baptism of Jesus is an event of divine solidarity with human experience, within a human initiation event.  The baptism of Jesus another event of God in Christ proclaiming, "I am Emmanuel,"  I am with you and I am for you with the purpose of elevating you to be persons of best excellence.

     What does the baptism of Jesus tell us about God?  It tells us that all theology is anthropology.  It tells that all known experience is but human experience, and it is the undeniable affirmation that we cannot help but be anthropomorphic because we are prisoners of human experience.  Even our experience of God is but a human experience, but it is elevated and exalted human experience, particularly if its spiritual identity which propels us to fulfill the practice of love and justice.

    In the baptism of Jesus, we are told it is okay to be human because the best human thing that we can do is to come to know our identity with God.  The Orthodox Church has long called this dynamic process, "theosis" or the divinization of humanity.  God become hominized in Jesus so that humanity might become divinized in Christ.   The life of God became emptied or devolved into human experience so that human life might become evolved into our spiritual or divine natures.  The baptism of Jesus was symbolic of his initiation into human community so that we in our baptism by water and the Holy Spirit might be initiated into the divine community of Father, Son and Holy Spirit and with fellow saints as children of God.

     Let us today be thankful of the identity that God takes with humanity and how it was expressed in the baptism of Jesus.  God learned the language of humanity in Christ so that the language of God might be taught to humanity.  And what is God's language?  It is mysteriously never finished and always needed to be learned.  It is the language of love, joy, justice, peace, patience, gentleness, goodness and kindness.  Jesus came to teach us these special language features of what the divine language means for human experience.

    At the baptism of Jesus, the heavenly voice declared Jesus to be God's beloved Son.  But what is true about Jesus is that he did not want to be an only child.  An only child might ask mom and dad for a brother and sister.   Jesus asked his parent for many brothers and sisters.  Jesus also gave power to men and women to also become children of God and hear God's voice say, "You are my beloved son.  You are my beloved daughter.  Welcome to the family."

    If Jesus Christ is God emptying the divine self into human experience, then we owe to ourselves to embrace the invitation to ride the elevator of God's Spirit to know and express our higher selves.

    Let us be thankful today that God embraces your experience and my experience as valid ways to come to know how the divine life is a part of our lives and how we are given spiritual energy and grace to live out our heritage as children of God.  Amen.

Magi, Symbolic of Accessible Salvation

2 Christmas A January 5, 2020

Jeremiah 31:7-14   Ps 84:1-8

Eph. 1:3-6,15-19a Matthew 2:1-12

Lectionary Link

     Today is the last day of Christmas and tomorrow is the Feast of the Epiphany.  And on the twelfth day, according to the song, your true love gave to you twelve Lords a leapin’.  If you’ve ever watched the House of Lords in session on the telly, you would find that hard to believe.  It’s more like twelve Lords a sleepin’.
      Do you think that the entire world has the right of access to chocolate?  Well, no, it should belong to us; it should be our secret so that we don't have to share it.  Spoken like a true hoarder of chocolate.
     Do you think all of the people of the world have the right of access to water?  Well, yes because it is necessity of life.
     Do you think that everyone in the world has the right of access to good health care?  Well, yes and the question remains how to make that happen everywhere.
     Do you think all people in our world should have access to spiritual health?  The biblical word for spiritual health is salvation.  The Hebrew word is "yeshua."  It means deliverance, which would imply the rescue from the threats to personal well-being.  When "yeshua" is translated into English, how do we say it?  Jesus.
      One could call the Bible a record of salvation history.  The creation story would imply that God desired health and salvation for everyone.  The history of humanity is how we have gone from innocence to ignorance about our own spiritual well-being and so we needed divine events to help us find salvation or spiritual health.  The Hebrew Scriptures is the story about how salvation could come to a specific group of people so that its effects could be shared with the rest of the world.  It's like Israel had to be the sugar cube of sweetness in the tea cup to bring sweetness to the entire drink.  But like chocolate hoarders, many people in Israel treated salvation as evidence of their own superiority and so why should their secret be shared.  The entire book of Jonah is message to those who did not think foreigners deserved the message of salvation.
     When Jesus came into his ministry, the Judaism of his day believed that salvation was an exclusive purity program to keep the Jews free from as much Gentile influence in their religion as possible.  They rightly were fearful about being swallowed up by the Romans who surrounded them and controlled the politics.  They were consumed with salvation meaning the saving of themselves as a distinct people in a very threatening world.
     The early church believe that Jesus was spiritual health and salvation offered to all the people in the world.  The early church believed like the author of the book of Jonah, that Jesus was a theological correction to the short-sighted and exclusive practice of Judaism.  How did the early church come to believe this?  They observed the Jesus-effect happening within the lives of Gentiles who experienced the Risen Christ through the power of the Holy Spirit.   They regarded these Gentiles to be wise people.  They made a journey from deity religion of the Emperor, and from the Mystery religion practices in the Temples to the place of the birth of Christ within themselves.  They did so at great sacrifice and great social and religious change.  They attended to the birth of Christ within their lives with the very best gifts of their lives.
     The wise Gentile followers of Christ gave up much, and some visionary early Jewish Christian leaders did not make them comply to the ritual purity practices of Judaism.  They did not have to observe Jewish feasts, they did not have to keep the dietary requirements of Judaism, the men did not have to undergo the practice of circumcision.  Jesus was offered as salvation to the Gentiles who were wise enough to embrace it and make a significant cultural journey to embrace Christian practice, but they did not have to become those who observed the ritual purity rituals of Judaism.
     The early church believed salvation was available to all.  They believed that this was the original intention.  They believed that Abraham had valid faith before he was circumcised.  They believed valid faith existed before Moses and Judaism was even born.
    So wise Gentiles were faithful people like Abraham.  They could travel to the place of experiencing the birth of Christ.  This reality of the manifestation of Christ to the Gentile is encoded in the story of the Magi, which is the theme of the season of the Epiphany which begins tomorrow.
    For the Jews who remained in the synagogue and excommunicated the followers of Jesus, they had significant non-negotiables which would not allow them to make the ritual compromises to the Gentiles which the members of the Jewish Movement allowed.
    The Jesus Movement was a Christ-centered Judaism which compromised the ritual purity requirements to allow the wise and willing Gentiles full membership into the fellowship of Christ.
     The church still lives in the spirit of the Epiphany; the belief that the birth of Christ is available and accessible to all wise persons who want to make the journey and bring the best gifts of their lives to witness it in their own lives.
     If we understand the theological meaning of the Epiphany, then we understand the function of the story of the Magi within the early churches which had become populated by wise Gentiles who had made the journey to realize the birth of Christ within their lives.
    The Epiphany is still a reality for us today.  Our empty churches might make us ponder whether we a truly offering the universal message of salvation in accessible ways to everyone today?   It is true that not any one parish or denomination can be omni-competent to the faith and salvation needs all people.  But we in our situation still have the responsibility to make the appeal to the people we can in accessible ways. 
    We have to ask ourselves if we have too many non-negotiables for people to feel at home in our midst.  Are we too focused on our own comfortable practices such that an "outsider" might not feel they could feel at home here?   We always need to be assessing the welcome to Jesus as our salvation which we are offering in the witness of our parish.  Do we have some precious exclusive practices that in some ways make us a closed group?
    The magi story reminds us that there are always wise foreigners who are willing to make the trip and sacrifice to experience the salvation of Jesus who is born in us and who can be known to be born in any honest seeker.  
    May God's Holy Spirit help us to live up to the Spirit of the Epiphany as we seek to make Christ manifest to as many who want to know salvation of the birth of Christ in their lives.  Amen. 

  

Having a Word Transplant

1 Christmas  A     December 29, 2019

Is.61:10-62:3     Ps. 147:13-21

Gal. 3:23-25,4:4-7  John 1:1-18

Lectionary Link

In the beginning was the Word, the Word was with God, the Word was God.  All thing came into being through Him.  In him was life and the life of the light of all people.

This revisit of the creation story has always made me think of Helen Keller and Annie Sullivan, the so called "Miracle Worker."

Helen was unable to see, to hear or speak.  She despite her impairments was a very capable person, but she was locked off from discovering her capacities.  She thrashed around being organized and domesticated by people who had their full language ability.  Her life was an interior chaos.  What could move over the deep of her chaos?

One day after repeated efforts of her teacher to sign into her hand; the association of water running over her hand and w-a-t-e-r being signed into her hand suddenly created her life.  She suddenly became a word fanatic; she wanted to know every word.  She wanted the full creation of her life.  In the word is life or John's Gospel says "zoe."  Helen Keller had life, she since birth had had "bios" or biological life; but she needed "zoe" life or abundant, creative, telling, spirit-life.  It is Word which create human life and makes us different among the other biological life.

I have come to believe that you and I are constituted by the words of our lives.  How we have taken on the words of our lives forms the character in that they have become the repetitive scripts of our lives that we live out.

We are at the end of our year and we might be pondering some New Year resolutions, in hopes of making some change.  How can we change some to the repetitive scripts that we have been living out?  The one's that we or others have come to call losing scripts, scripts which are not good for our physical, psychological, social or spiritual health.

Words are life.  Words are spirit.  Words are the driving scripts of our lives.  In John's Gospel, Jesus is quoted as saying, "My words are spirit and they are life."

So if we are going to be involved in changing our lives, we are going to have to have a "word transplant" in our lives.  We are going to have to dissolve existing word conditions which are losing scripts.  How do come into word transplants in our lives toward the positive change of repentance?  Through words.  We expose ourselves to new words.  We read, we look for new models and mentors who can give us new direction.  We practice new words in doing things different with our body language.  We change our dance choreography; we change the choreography of our body behavior toward health, love and justice.

Here we are; we are comprised of language, life scripts that we cannot help but live out.  And yet we still want something more; we want "zoe" creative, abundant life, beyond our biological existence.  We want to be explorative, even like Helen Keller who discovered that words were the creation of her life, and she really ended up having her life created very well by words.

Please make the year 2020 a Word year for yourselves.  Discover how your life and your behaviors are constituted by the ways in which you have taken on language even into the programming of your body behaviors.  Journal, write, speak, pray, read, learn, get in touch with the words that you have and how they use you for good and bad in your life.

How do you and I change our lives?  The best way is to have our socks knocked off by some new insights, new awareness when we come to say, "Wow, I'm never going to be the same."

This is what I hope for each of us in our Word life in 2020: That we will come to some very insightful "Wow!" experiences which will make life changes exciting and not drudgery.

In our beginning of significant human life has been the Word.  The Word was with God.  The Word was God.  The Word is our life.  The Word is our Light.  The Word is being made flesh in us.  The Word is trying to take over our body language toward love, kindness and mutual regard.

We see so much of dark human words and behaviors on display today in our media.  We truly need Christ as the Enlightened and Creative Spirit Word in our lives today.  Amen.

Hidden from the Wise; Revealed to Babes

Christmas Eve         December 24, 2019     

Is. 9:2-4,6-7          Ps.96:1-4,11-12        

Titus 2:11-14        Luke 2:1-14  

  Lectionary Link  

   Why has Christmas taken over the world in way in which Easter never has?  Why has Christmas had more influence in the secular world and in the non-Christian world than Easter?

    Christmas is about a baby.  It is about the  wisemen bringing gifts to a baby, and what is more universal than giving gifts to children?  And you are wise if you keep the children happy with gifts, right?

    But beyond the popularity of Christmas due to the birth of the Christ child it is also about having hope in this life as we are now in it.  Easter is much about hope for the afterlife and we can wait for the afterlife, we would like to ponder hope for life as it is now.

    I think that the value of Christmas is reinforced by the child motif that is presented in the Gospel words of Jesus.  Jesus said some rather enigmatic things about infants and children.  He said, "Let the children come to me; for to such as these belong the kingdom of heaven."  Sorry adults; those are the words of Jesus.   Jesus also said that unless one became like a child, one could not understand the kingdom of God.  Sorry adults.   Jesus also said that he thanked God that these things were hid from the wise but revealed to infants because such was God's will.  Sorry adults.

    There is an Arab riddle which is based upon the belief that there are 100 names of God but human beings can only know 99 of those names.  They can never now the hundredth name of God.  So the question: Why does the camel have this silly smirk on his face?  Well, he knows the 100th name of God and he's not telling.

    Why does the baby have the angelic grin on his or her face?  She knows and is living the reality of original joy and we adults can only look on as being perpetually locked out.

    If we understand the mystery of being locked out of original joy; we understand the appeal of Christmas and the celebration of the birth of the Christ-child.

     What is the conversion experience called?  It is called a new birth.  It is called being born-again.   How much closer to childhood can one get than the experience of a new birth.

      New Birth is what the early Christian mystics called spiritual awakening.  St. Paul said the mystery of the ages of revealed:  Christ in you the hope of glory.

         I believe that the Christmas Story encodes the new birth theology of the early church.  They believed from their experience, that a person could have as an adult, a renewal into the essence of the original joy of our birth into this world.  The smiling baby can be alive and well within us.   We can have the experience of original joy within us.  We can access this original joy even as we live within all the harsh realities of our adult worlds.  This is not an escape from our adult worlds; this is the great complement to our adult worlds.  This experience of new birth, of our child-likeness, is not a childish denial, it is not the childish and inappropriate emotions of an inebriated state, it is a spiritual birth of renewal that is available to us.  And we should not cease in our quest for life experience until we have found it and its effects.

     Why do we love Christmas?  Not because all of the family pressure to please everyone by finding the perfect presents to give.  We love Christmas because we want to recover wonder and joy in our lives.  We want to know that Christ has been born in us and for us and with us.  We want to know that the divine affirms the validity of our lives.

    Tonight, the celebration of the birth of Christ invites us to joy, wonder and renewal.  And with God's gift of the Spirit, we can all find this tonight.  Let us hear the whisper of God say to us tonight, Merry Christmas, my children, Merry Christmas.  Amen.

     

Multi-Genre Beings

4 Advent A, December 18, 2016

Isaiah 7:10-16 Psalm 80:1-7, 16-18

Romans 1:1-7 Matthew 1:18-25

 Lectionary Link

       Just so you won't think my sermon is pointless, here are four points.  1-We use the past to explain the present. 2- Translation of the Bible can affect our theology.  3-As language users people have always employed genres.  4-The Gospels were spiritual manuals which encoded the mysticism of the early churches.

       We often are left with the impression that the ancient prophets who are in the Hebrew Scriptures specifically predicted Jesus of Nazareth.  To use the Bible to predict the future may be comforting for people who want to assert their sense of God being in control of the world but such predictions have not and cannot be proven with the exactness that some fundamentalists often imply.  What is true is that history is a spiral; similar patterns of human behavior recur and so the past is used to explain what is happening now.  Did Babe Ruth predict the appearance of Roger Maris, Hank Aaron or Barry Bonds?  No.  But do we speak of Roger Maris and Barry Bonds using Babe Ruth as the one who exemplified hitting home runs?  Yes, and so the past anticipates the future and we use the past to explain the present.  The early Christians preachers who read the book of Isaiah certainly understood that Jesus Christ exemplified meaning of the Isaian child who was called Immanuel.  Jesus Christ was understood as God with us or God being on our side.  Or God becoming completely bilingual of both divine and human life.  The past anticipates the future without being explicitly predictive; such belief in exact prediction would be a violation of the conditions of freedom.

     Second point.   The translation of the Bible can affect how we understand theology.  We have read from seventh chapter of Isaiah today which refers to a young woman bearing a child.  The Hebrew word for young woman is "alma."  The famous Greek translation of the Hebrew Scripture is called the Septuagint.  The Septuagint translators translated the Hebrew word "alma" as "parthenos," which is the Greek word for virgin.  The New Testament Greek uses "parthenos" indicating their Septuagint reading of the Hebrew Scriptures.  In the history of the church's translation of the Bible the Virgin Birth theology has been reflected.  The famous King James Version of the Bible translate the Hebrew word as virgin and not as "young woman."  What this reveals is that sometimes the theological perspectives of the church are highlighted by the way in which a translation of language is done.  But I will later show how we have sometimes diminished the mysticism of the church for literal meanings of words.  Sometimes we use the literal almost like idols and we end up avoiding the mystical experience.

    Third point.  As language users we employ genres.  As babies we are passively coded with all of the language meanings of the caretakers of our lives.  As we activate our language ability, we take on language use with its glorious multivalent meaningful practices.  We employ genres of language use.  We know literal, common sense, empirically verifiable meanings.  We know figurative, allegorical, moral, metaphorical, aesthetic and spiritual meanings.  We are amazing language users, but we can make mistakes in how we think that genres are being employed.

     Imagine the young boy in his Superman pajamas with a lovely cape.  He has just been watching a Superman movie.  So what does he do?  He takes a flying leap off his upper bunk bed dressed as Superman and he discovers that gravity crashes him to injury on the floor below.  The boy has confused his genres.  But from this experience the boy does not have to give up his genre of magical realism nor does he have to give up the genre of scientific natural laws.  The key is to learn to transact appropriately with the various language genres of life.   The biblical writers were not stupid, primitive language users.  And even though they existed long before modern science, they still understood naive realism and commonsense perceptual reality.  They understood mystical and allegorical genre of writing.  The Gospel writers wrote at a time when the Roman propaganda said that a comet attended the birth of the Caesar and that his mother had a miraculous conception in a Temple and that he was the Savior of the World who brought peace to the earth and he was called divi filius, son of god.  The great fault of modern fundamentalists is to deny Bible writers the intelligence of knowing how they were writing in their own time fully cognizant of the writing genre which they deployed in their context.    We need to appreciate how fluid all language users can be with genres.  We need to beware of reading a genre in the wrong way.  

    Finally, the fourth point.  The Christmas story encodes the mystagogy of the early church.  What is mystagogy?  It is instruction of teaching in the mystery of Christ.  According to St. Paul, the mystery of the ages was this:  Christ in us the hope of Glory?  How is Christ born within us?   We are overshadowed by power of the Holy Spirit.  We are baptized by the Holy Spirit and the life of Christ is conceived and grows within us.   In being overshadowed by the Holy Spirit, one's heart is made clean and virginal to bear the presence of Christ.  This was the chief reality of the early church.  This is the reality which the mystics of the early church encoded in the story of the Virgin Mary.  Blessed Mary is the paradigm of every Christian who has had the life of Christ born in them when they have been overshadowed by the Holy Spirit.  Can we appreciate how the Gospel writers were writing in the mystical genre and how it could only be pierced by the early initiates into the mystical transformation program promulgated in the early churches?  Do you see how often the church throughout the ages have externalized all of this and literalized it and missed the mystical significance?  Let us learn how to deploy our genres appropriately.

     I would leave you with a quote from one of the most profound mystics of the Christian Church, Meister Eckhart.  He wrote:  What a shame it would be if Jesus was only born to the Virgin Mary in the first century and not be born in our lives today.
   
     My prayer for us today is that we would experience the current reality of the birth of Christ.  Amen.

Rose Sunday

3 Advent A     December 15, 2019

Is.35:1-10         Ps. 146: 4-9          

James 5:7-10      Matt. 11:2-11

Lectionary Link

      Why did we like a pink or rose candle today on the Advent wreath?  Today is the third Sunday of Advent and it is called Rose Sunday.  Christian calendar days have traditions which have histories.  Advent in times past began as a forty day fast before the celebration of the birth of Christ, kind of like a second Lent.  It was regarded to be penitential season and began in the 4th century, after the feast of St. Martin in early November.  In later tradition the season became shorten from 40 days to four weeks.  Advent retained like Lent, a refreshment Sunday, a day of temporary indulgence within a penitential season.  In liturgical color, rose replaced the seasonal purple to use color to express the change in penitential relief for the day.

     The Lenten Sunday of refreshment is called, Laetare and the Advent Rose Sunday is called Gaudete.  Both words in Latin mean, "Rejoice,"  and they come from the introits that were used on these days, in Advent from the Epistle of Paul in some years, "Rejoice in the Lord, always and again I say rejoice."

       Let us consider some lessons from the Scripture readings for this Rose Sunday in Advent.

First, we need to learn how to access joy in our lives.   Happiness is not the same thing as joy.  Happiness depends upon what happens.  And in the free conditions of our lives, we are not always happy about what is happening to us and to others in the world.  But happiness is a temporary surface release of something deeper and more profound.   In the season of Advent we are encouraged to "Rejoice in the Lord always."  How do we do this?  Joy is a fruit of the Spirit.  This means we have to tap this interior source of fulfillment in the midst of some very challenging situations in our world.  To live by joy is not to deny all of the unhappy conditions in the world; to live by joy is to believe that whatever is happening now has to be put in context with everything that happened in the past and everything that will happen in the future.  And joy is based upon the faith that God is winning even while the challenging conditions of freedom are being lived out.  If God's Spirit is the sign of immortal endurance, then to the know God's Spirit is to know joy.  What did C.S. Lewis call the biography of his conversion?  "Surprised by Joy."  One of things that never ceases to amaze me is to see young children in refugee camps and in hospitals and see them smile for no apparent reason at all.  They live closer to the original joy of their births.  That joy gets covered up in our adult worlds.  The conversion to Jesus, is to be able to access once again the original joy of life itself.  And having this access to joy, enables us to function better within the conditions of freedom in our lives.  So, let us learn to obey this command, "Rejoice in the Lord always."
      Another Advent lesson for us today is to let ideal worlds and utopia function for us a continuous call to a better world.  Let us not be too smug about what we've attained.  Let us be horrified by the worst of evil.  Let the ideal worlds inform the direction of our moral progress.  Let the poetry of the ideal inspire us: the desert will bloom, justice and recompense will happen,  people will recover from their blindness, people will learn how to walk on a direct way,  the exiled shall be able to return with gladness and joy.  The Psalmist proclaims God as the greatest of ideals?  Why?  God cares for the widow and orphan, God gives justice to the oppressed, God gives sight to the blind,  God cares for the stranger and those bowed down, God gives food to the hungry, God sets the prisoner free.   The ideals which we proclaim in the Advent readings remind us that anyone who is not for these ideals is not on the side of God.  During Advent we have to judge ourselves harshly in light of the great ideals in life.  Why?  We cannot drop perfection as our standard.
      What other Advent lesson is given to us today?  Be patient beloved.  The day of perfection, the day of Lord is not yet here.  There is still a big gap between what is ideal and what is actually happening in our world.  How do we survive being taunted by our ideals in the midst of some abject failures?  Be patient.  Joy is a fruit of the Spirit; so is patience.  Patience is the power to wait in the conditions of freedom and not give in to rage and wrath to think that we can force our notion of perfection in a sudden fit of rage.  Patience is the ability to honor the importance of freedom while not giving up our ideals.  To refuse patience is to give into rage or a Murphy's Law fatalism; if something bad can happen, it will happen.
     Another final lesson that I would cite from our readings today is this:  We need to be ready for paradigm switches or conversions to what is better.  We need to be ready to convert to that is which is a more adequate answer to our life situation.   The Gospel lesson is the story form of a paradigm switch.  Which Palestinian religious community had members who were most likely to become followers of Jesus of Nazareth?  The Pharisees? No.  The Sadducees?  No.  The Zealots?  No.  The Essenes.  No.  The followers of John the Baptist?  Yes.  They were the most obvious target audience to embrace the new religious paradigm of the Jesus Movement.  John the Baptist in prison is the example of all of his followers who wanted to maintain his memory and his community after he was killed.  When a movement loses a leader like John the Baptist how do they survive?   There was no successor like John to take his place.  Some important leaders in the Jesus Movement had been followers of John the Baptist.  They wanted all of the members of John's community to follow Jesus too.  They wanted the members of John the Baptist to understand why they had come to follow Jesus.  Jesus had a special ministry that fulfilled the ideals of the prophet Isaiah.  John the Baptist was a water man.  Jesus was a Spirit man.  John baptized with water; Jesus baptized with the Holy Spirit.   We are not certain whether the baptism of John was done just once; it might have been like a frequent purification ritual to symbolize the continuous need to be cleansed from sins.  The baptism of the Spirit was like an interior spring of water always bubbling within.  John the Baptist proclaimed an end of the world with immediate judgment; the Jesus Movement became the kingdom of heaven as the kingdom of God's Spirit who resided within the lives of those who came to know him as their Messiah.
     The message of Advent reminds us that we need to be ready for the paradigm changes in our lives.  We need to be ready to convert towards thinking and practice that are in the direction of fulfilling our ideals.
      Today, let us Rejoice, in the midst of both unhappy and happy conditions.  Let us not compromise the great ideals of life.  Let us be patience on the path of perfectability.   And finally, let us be willing to make conversions and paradigm switches towards the excellences of Jesus the Messiah as they become known to us.  Amen.

Utopian Ideals Need an Advent Police

2 Advent    A     December 8, 2019

Is. 11:1-10         Ps.72        

Rom. 15:4-13    Matt. 3:1-12

Lectionary Link

            Joni Mitchell wrote a very idealistic song about Woodstock, when she missed being able to go to Yasgar's farm, the location of Woodstock.  "We are star dust, we are golden and we've got to get ourselves back to the Garden."  Certainly the peace movement, love and over-optimism about new found pharmacology was part of the hippie attempt to get back to the Garden of Eden.  The prophet Isaiah wanted to get back to the Garden of Eden too.  He wanted to turn the clock back to the mythological time before the Fall and having to live under the consequences of knowing good and evil.  Would that the entire world could be the utopian impossible world of no predator-prey relationships.  This is the universal aspiration of everyone, which is more poignantly felt when the world is so weary with pain and loss and injustice.  But it is a world that still is actually experienced by a certain group of our population.  There are people who live in the perfect Garden?  Who and why?  Babies and infants and those in the stage of innocence live in the Garden of Eden because they don't know any different.  Being clueless can be the bliss of Eden and infants and children live there, until they encounter the main word of moral awakening, "NO!"  When infants experience intervention because adults know that all instant gratification of desire is not good, they get kicked out of the Garden of Innocence forever.  As adults, we still use the vision of a perfect innocent state to try to comfort us as we live under the free conditions of the world, which surely include the experiences in various degrees of good and evil.  And no matter what one's situation in life is, one has to live under moral conditions of good and evil, however they come to be defined.
         Why do people inside of religious communities and outside of religious community often resort to the nostalgia and regression of idyllic states of perfect innocence and perfect harmonies where no creatures harm another?  We live under the condition of freedom which permits the experiences of good and evil to occur in unintended random events of systems in conflict and in the intentional acts of free agents.  In the battle of good and evil in the conditions of freedom, things can seem to be so bad, that we might imagine dystopia to be the eventual outcome?  We need the counter visions of utopia to inform the possibilities of goodness prevailing in our future.  St. Paul was worried about strength and power of sin and evil and so he wrote that we have to overcome evil with good.   The vision of utopia and innocence informs our hope that goodness can prevail in the perpetual battle with evil, hatred and injustice.  But goodness is not automatic; goodness needs the training of free agents to make the goodness of heaven actual in our lives on earth.   What do we often need to become successful agents of goodness?
      Let us imagine ourselves being typical Americans; we begin to celebrate Christmas very early in Advent with parties and decorations.  And so we are at a neighborhood Christmas party with a big Christmas tree, lots of lights, party sweets and spiked egg nog.  And suddenly there is a loud knock at the door.  And I answer the door and there is a very strange looking man at the door; he looks homeless.   So, I greet him and ask him what he wants, noting that he does not look like the UPS and Amazon delivery persons.  He growls that he is the Advent Police and he has come to issue our residence a ticket for violating Advent rules.  So, I ask him who he is and by what authority he is issuing the ticket.  And he replied, "I am John the Baptist, and I am the original Advent Police."  And then it all makes sense, the scruffy hair and beard, the camel hair tunic and the big stick.  "Ok, John, you caught us in the act, but times have changed.  Christmas is so big, it needs more days and it really needs an entire quarter of the year to celebrate."  But John said, " You guys have it wrong.  Advent is about the coming end of the world.  You need to be prepared.  Advent is penitential boot camp for the end of the world.  You should not have your tree up.  It should go up on Christmas Eve, and go down on 12th night.  You should not have all of the lights on.  You should be giving up the rich foods and the booze.  "But John, what should we eat in Advent to satisfy you?"  And what does John say, "I'm glad you ask; I have brought a sack of kosher grasshoppers for you to munch on and my own Jordan Valley honey to go with those kosher grasshoppers."    "Well, John you are an Advent Scripture tradition and we have to read about you, but we don't really want a speed bump on our festive race toward Christmas.  Why don't you go visit the Amish; they'll buy your message all year long."
       John the Baptist stands as a figure of interdiction for evil in our world.  If Santa Claus says, "Ho, ho, ho," then John the Baptist says "No, no, no."
       Why does utopia need John the Baptist?   Utopia doesn't need John, but the threat of dystopia needs him badly.  "You guys are going wrong.  The direction of your lives is leading toward disaster.  You guys need major interdiction.  You need a road block.  You need to turn around because you're headed to dystopia chaos.  The Garden of Eden and innocence is the other direction.  Now turn around with some serious impulse control which allows you to share and care for each other and your world."
      You and I, during Advent, need to access our John the Baptist aspect of personality to interdict wrong directions in our lives and in the lives of our society.  Where we are destroying ourselves and our world we need to stop.  Stopping the inertia of bad behaviors is the first step.  What is the chief feature of 12 step programs?  Perpetual fasting.  Perpetual sobriety.  Stop doing what is bad for you and the world.
      Let us channel Advent John the Baptist today as a witness that we need to overcome evil with goodness.  We need to interdict and stop all evil tendency and habits.  We need to turn our directions, we need to renew our minds, we need to repent.  Repentance means turning the direction of our lives towards the utopia of overcoming evil with good in our actual lives today.
       Let us heed the advice of John the Advent Police today, even if we don't want to invite him over for supper.  John the Baptist as a fixture in the season of Advent is a reminder that we need to be at the continuous work of overcoming evil with good.  With the utopia vision of Isaiah we can be inspired in the right direction; and with John the Baptist as our boot camp sergeant, we can receive perhaps the motivation that we need to welcome Jesus at Christmas, and in all of the days of our life.  Amen.