Saturday, September 30, 2017

Sunday School, October 1, 2017 17 Pentecost, A proper 21, Blessing of the Animals

Sunday School, October 1, 2017   17 Pentecost, A proper 21

Themes:

On this day, we mix the regular propers of the with the anticipation of the Feast of St. Francis.  In our liturgy, we include the blessing of the animals but also a blessing of the created order.  We make vows of stewardship toward our animal friends and we make vows to take good care of our creation so that the people of the future will have a beautiful sustaining environment.

Theme:

Saying and doing.

Some people make promises and don’t keep them.
Some people don’t make promises or say that they won’t do something but they go ahead and do the right thing.

Jesus said that it is more important that we end up doing what is right.

However, we should still make promises and we still should keep them.  When we are baptized we make promises, even some difficult promises.  And we should keep those promises.  And when we don’t keep our promises, we need to say that we’re sorry, receive forgiveness and keep on trying to keep our promise to love God and our neighbors.

Sermons:

For A Proper 21

Have your parents ever said to you, “Practice makes perfect.”
Did your baseball coach ever say to you, “Practice makes perfect.”  Did your teacher or dance instructor ever say to you, “Practice makes perfect?”
  We can dream about doing something…we can wish that we were doing something…we can even pretend that we are something, but unless we do it, we are not yet there.
  How does a young baby learn to crawl or walk?  By pretending or dreaming or wishing?  No, by doing.  And is doing always easy.  It not easy for a baby to learn how to walk.  They have to practice their balance and they sometimes fall.  And when a baby falls, a baby might be frightened to get up and walk again.  But the only way to learn how to walk is to practice.
  When Jesus came there were some people who were saying that they were religious.  And they were saying that they loved God.  But they were not doing the things that proved that they loved God.  They were not doing the things that proved that they loved their neighbors.  But Jesus met some many other people who were not from religious families, but they were loving God and they were loving their neighbors and they were working to practice the rules of God.
  So Jesus told a story about a son who said that he would do something…but he didn’t do it.  Another son, said he wouldn’t do something, but he did it anyway.
  Jesus said it was important that we do good….not just talk about being good or doing good, we have to do it.
  Have you ever said to your parents, “I will clean my bedroom, or I will do my homework?”  And then not do it?
  It is very important that what we do agrees with what we say or promise.  By doing, we form the character of our life.
  If a person steals all of the time, what is the character of their life?  They are a thief, right.  Why, because they have been stealing.
  If a person, lies all of the time.  What do you call them?  A liar.
  We become what we do.
  And if we love God, and love our families and are neighbors as ourselves, what are we?  We are Christians?
  By doing the right things in love, we are becoming Christians.  And remember:  That takes lots of practice.  So let’s keep practicing. OK?For the Blessing of the Animals

Today we celebrate the life of St. Francis.  St. Francis was a man who came from a wealthy family.  But he decided to leave the family business and try to live his life just like Jesus lived his life.
  He decided to live his life with people who were poor.  He decided to take care of people who were sick and poor.
  St. Francis became a friend of animals; the birds used to fly down and rest on his shoulders because they were not afraid of him.
  Today, we are going to honor the life of St. Francis by blessing the animals of our lives.  But we are also going to do something else.  We are going to make promises to God to take good care of our world.  We are going to promise to care for the air, water, plants and trees.  Why?  Because we want all people in the future to be able to enjoy them.  We are going to promise to take care of our pets and animals too. 
  The world of plants and animals provide so much to help us live.  So we need to be good at protecting our world so that our world will continue help people live for a long, long time.
  Today, we thank God for our wonderful world of animals, trees and plants. 
  And the way that we thank God, is to promise to take good care of the world that God has given to us.  And to take care of the pets that we enjoy as our friends.
 

St. John the Divine Episcopal Church
17740 Peak Avenue, Morgan Hill, CA 95037
Family Service with Holy Eucharist
& Blessing of the Animals
October 1, 2017: The Seventeenth Sunday After Pentecost

Gathering Songs:
Morning Has Broken, If I Were a Butterfly, Make Me a Channel of Your Peace, All Things Bright and Beautiful

Liturgist: Blessed be God, Father, Son and Holy Spirit.
People: And blessed be God’s Kingdom now and forever.  Amen.

Liturgist:  Oh God, Our hearts are open to you.
And you know us and we can hide nothing from you.
Prepare our hearts and our minds to love you and worship you.
Through Jesus Christ our Lord.  Amen.

Song: Morning Has Broken (Blue Hymnal # 8)
Morning has broken like the first morning; blackbird has spoken like the first bird.  Praise for the singing! Praise for the morning!  Praise for them springing fresh from the word.
Sweet the rain’s new fall sunlit from heaven, like the first dewfall on the first grass.  Praise for the sweetness of the wet garden, sprung in completeness where his feet pass.
Mine is the sunlight!  Mine is the morning born of the one light Eden saw play!  Praise with elation, praise every morning, God’s re-creation of the new day!

Liturgist:         The Lord be with you.
People:            And also with you.

Liturgist:  Let us pray
O God, you declare your almighty power chiefly in showing mercy and pity: Grant us the fullness of your grace, that we, running to obtain your promises, may become partakers of your heavenly treasure; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

First Litany of Praise: Chant: Alleluia

O God, you are Great!  Alleluia
O God, you have made us! Alleluia
O God, you have made yourself known to us!  Alleluia
O God, you have provided us with us a Savior!  Alleluia
O God, you have given us a Christian family!  Alleluia
O God, you have forgiven our sins!  Alleluia
O God, you brought your Son Jesus back from the dead!  Alleluia

Liturgist:  A reading from the Book of Exodus

From the wilderness of Sin the whole congregation of the Israelites journeyed by stages, as the Lord commanded. They camped at Rephidim, but there was no water for the people to drink. The people quarreled with Moses, and said, “Give us water to drink.” Moses said to them, “Why do you quarrel with me? Why do you test the Lord?” But the people thirsted there for water; and the people complained against Moses and said, “Why did you bring us out of Egypt, to kill us and our children and livestock with thirst?” So Moses cried out to the Lord, “What shall I do with this people? They are almost ready to stone me.” The Lord said to Moses, “Go on ahead of the people, and take some of the elders of Israel with you; take in your hand the staff with which you struck the Nile, and go. I will be standing there in front of you on the rock at Horeb. Strike the rock, and water will come out of it, so that the people may drink.” Moses did so, in the sight of the elders of Israel. He called the place Massah and Meribah, because the Israelites quarreled and tested the Lord, saying, “Is the Lord among us or not?” The Word of the Lord

People: Thanks be to God

Let us read together from Psalm 78

That which we have heard and known,and what our forefathers have told us, * we will not hide from their children.
We will recount to generations to come the praiseworthy deeds and the power of the Lord, * and the wonderful works he has done.

Litany Phrase: Thanks be to God! (chanted)

Litanist:
For our animal friends and pets, past and present. Thanks be to God!
For the good earth, for our food and clothing. Thanks be to God!
For our families and friends. Thanks be to God!
For the talents and gifts that you have given to us. Thanks be to God!
For this day of worship. Thanks be to God!
For health and for a good night’s sleep. Thanks be to God!
For work and for play. Thanks be to God!
For teaching and for learning. Thanks be to God!
For the happy events of our lives. Thanks be to God!
For the celebration of the birthdays and anniversaries of our friends and parish family.
   Thanks be to God!

Liturgist:         The Holy Gospel of our Lord Jesus Christ according to Matthew
People:            Glory to you, Lord Christ.

When Jesus entered the temple, the chief priests and the elders of the people came to him as he was teaching, and said, “By what authority are you doing these things, and who gave you this authority?” Jesus said to them, “I will also ask you one question; if you tell me the answer, then I will also tell you by what authority I do these things. Did the baptism of John come from heaven, or was it of human origin?” And they argued with one another, “If we say, ‘From heaven,’ he will say to us, ‘Why then did you not believe him?’ But if we say, ‘Of human origin,’ we are afraid of the crowd; for all regard John as a prophet.” So they answered Jesus, “We do not know.” And he said to them, “Neither will I tell you by what authority I am doing these things.  “What do you think? A man had two sons; he went to the first and said, ‘Son, go and work in the vineyard today.’ He answered, ‘I will not’; but later he changed his mind and went. The father went to the second and said the same; and he answered, ‘I go, sir’; but he did not go. Which of the two did the will of his father?” They said, “The first.” Jesus said to them, “Truly I tell you, the tax collectors and the prostitutes are going into the kingdom of God ahead of you. For John came to you in the way of righteousness and you did not believe him, but the tax collectors and the prostitutes believed him; and even after you saw it, you did not change your minds and believe him.

Liturgist:         The Gospel of the Lord.
People:            Praise to you, Lord Christ.

Lesson – Fr. Cooke:

Collect for the Feast of St. Francis
Most high, omnipotent, good Lord, grant your people grace to renounce gladly the vanities of this world; that, following the way of blessed Francis, we may for love of you delight in your whole creation with perfect joy; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever.  Amen.

Vow to Creation

Celebrant:  Will you cherish the beauty of the Good Earth that God has entrusted to you, and will you do all in your power to preserve the beauty for own age and for the people of the future?
Response:  I will with God’s help.

Lord Jesus Christ, you are the Word of God that issued from God’s mouth and created all things and God’s Spirit moved over the deep and made creation happen; you have called creation good, and we celebrate the goodness of creation which you have given to us to enjoy and tend; Bless the Good Earth and its fruits, and us as we commit ourselves to stewardship, in the Name of the Father, and the Son, and the Holy Spirit.  Amen.

Vow to our Animal friends

Celebrant:  Will you promise to love, enjoy, and care for all God’s creatures, and especially for the pet whom you present for a blessing?
Response:  I will, with God’s help.

Blessing:
Lord Jesus Christ, your friends, have brought to you these special friends:  Bless we pray these delightful creatures, and grant that those who tend to their care will take delight in all of God’s creation, in the Name of the Father, the Son, and the Holy Spirit.  Amen.


Youth Liturgist:          The Peace of the Lord be with you always.
People:                        And also with you.

Song during the preparation of the Altar and the receiving of an offering

Offertory Song: If I were a Butterfly  (Christian Children’s Songbook, # 9)
If I were a butterfly, I’d thank you Lord for giving me wings.  And if I were a robin in a tree, I’d thank you Lord, that I could sing.  And if I were a fish in the sea, I’d wiggle my tail and I’d giggle with glee, but I just thank you Father for making me ‘me.’
Chorus:  For you gave ma a heart and you gave me a smile.  You gave Jesus and you made me your child.  And I just thank you, Father for making me, ‘me.’
If I were an elephant, I’d thank you, Lord, by raising my trunk.  And if I were a kangaroo, you know I’d hop right up to you.  And if I were an octopus, I’d thank you Lord, for my find looks, but I just thank you Father, for making me, ‘me.’  Chorus
If I were a wiggly worm, I’d thank you, Lord that I could squirm.  And If I were a Billy goat, I’d thank you, Lord for my strong throat.  And if I were a fuzzy-wuzzy bear, I’d thank you, Lord, for my fuzzy-wuzzy hair, but I just thank you, Father, for making me ‘me.’  Chorus

Doxology
Praise God from whom all blessings flow. Praise Him, all creatures here below.
Praise Him above, ye heavenly host. Praise Father, Son, and Holy Ghost.

Prologue to the Eucharist
Jesus said, “Let the children come to me, for to them belong the kingdom of God.”
All become members of a family by birth or adoption.
Baptism is a celebration of birth into the family of God.
A family meal gathers and sustains each human family.
The Holy Eucharist is the special meal that Jesus gave to his friends to keep us together as the family of Christ.

The Lord be with you
And also with you.

Lift up your hearts
We lift them up to the Lord.

Let us give thanks to God.
It is right to give God thanks and praise.

It is very good and right to give thanks, because God made us, Jesus redeemed us and the Holy Spirit dwells in our hearts.
Therefore with Angels and Archangels and all of the world that we see and don’t see, we
   Forever sing this hymn of praise:

Holy, Holy, Holy (Intoned)
Holy, Holy, Holy Lord, God of Power and Might.  Heav’n and earth are full of your glory.  Hosanna in the highest.  Blessed is he who comes in the name of the Lord.  Hosanna in the highest. Hosanna in the Highest.


Our grateful praise we offer to you God, our Creator;
You have made us in your image
And you gave us many men and women of faith to help us to live by faith:
Adam and Eve, Abraham and Sarah, Isaac and Rebekah, Jacob and Rachael.
And then you gave us your Son, Jesus, born of Mary, nurtured by Joseph
And he called us to be sons and daughters of God.
Your Son called us to live better lives and he gave us this Holy Meal so that when we eat
  the bread and drink the wine, we can  know that the Presence of Christ is as near to us as  
  this food and drink  that becomes a part of us.

 And so, Father, we bring you these gifts of bread and wine. Bless and sanctify them by your Holy Spirit to be for your people the Body and Blood of Jesus Christ our Lord.  Bless and sanctify us by your Holy Spirit so that we may love God and our neighbor.

On the night when Jesus was betrayed he took bread, said the blessing, broke the bread, and gave it to his friends, and said, "Take, eat: This is my Body, which is given for you. Do this for the remembrance of me."

After supper, Jesus took the cup of wine, gave thanks, and said, "Drink this, all of you. This is my Blood of the new Covenant, which is shed for you and for many for the forgiveness of sins. Whenever you drink it, do this for the remembrance of me."

Father, we now celebrate the memorial of your Son. When we eat this holy Meal of Bread and Wine, we are telling the entire world about the life, death, resurrection of Christ and that his  presence will be with us in our future.

Let this holy meal keep us together as friends who share a special relationship because of your Son Jesus Christ.  May we forever live with praise to God to whom we belong as sons and daughters.

By Christ, and with Christ, and in Christ, in the unity of the Holy Spirit all honor and glory
 is yours, Almighty Father, now and for ever. AMEN.

And now as our Savior Christ has taught us, we now sing, (Children may rejoin their parents and take up their instruments)

Our Father (Sung): (Renew # 180, West Indian Lord’s Prayer)
Our Father who art in heaven:  Hallowed be thy name.
Thy Kingdom come, Thy Will be done: Hallowed be thy name.

Done on earth as it is in heaven: Hallowed be thy name.
Give us this day our daily bread: Hallowed be thy name.

And forgive us all our debts: Hallowed be thy name.
As we forgive our debtors: Hallowed be thy name.

Lead us not into temptation: Hallowed be thy name.
But deliver us from evil: Hallowed by thy name.

Thine is the kingdom, power, and glory: Hallowed be thy name.
Forever and ever: Hallowed be thy name.

Amen, amen, amen: Hallowed be thy name.
Amen, amen, amen, amen: Hallowed be thy name.

Breaking of the Bread
Celebrant:       Alleluia! Christ our Passover is sacrificed for us.
People:            Therefore let us keep the feast.  Alleluia!

Word of Administration.

Communion Hymn: Prayer of St. Francis
Make me a channel of your peace.  Where there is hatred, let me bring your love.  Where there is injury, your pardon, Lord, And where there’s doubt, true faith in you.  Refrain
Refrain:  Oh, Master, grant I may never seek so much to be consoled as to console, to be understood as to understand, to be loved as to love with all my soul.
Make me a channel of your peace.  Where there’s despair in life, let me bring hope.  Where there is darkness only light, and where there’s sadness ever joy.  Refrain
Make me a channel of your peace.  It is in pardoning that we are pardoned, in giving to all men that we receive and in dying that we’re born to eternal life.   

Post-Communion Prayer

Everlasting God, we have gathered for the meal that Jesus asked us to keep;
We have remembered his words of blessing on the bread and the wine.
And His Presence has been known to us.
We have remembered that we are sons and daughters of God and brothers
    and sisters in Christ.
Send us forth now into our everyday lives remembering that the blessing in the
     bread and wine spreads into each time, place and person in our lives,
As we are ever blessed by you, O Father, Son and Holy Spirit.  Amen.

Closing Song: All Things Bright & Beautiful (Christian Children’s Songbook, # 12)
Refrain:  All things bright & beautiful, all creatures great & small, all things wise & wonderful, the Lord God made them all.
Each little flower that opens, each little bird that sings, he made their glowing colors, he made their tiny wings.  Refrain
The purple-headed mountain, the river running by, the sunset, and the morning that brightens up the sky.  Refrain
He gave us eyes to see them, and lips that we might tell how great is God Almighty, who has made all things well.  Refrain

Dismissal:   
Liturgist: Let us go forth in the Name of Christ.
People: Thanks be to God! 

 

Aphorism of the Day, September 2017

Aphorism of the Day, September 30, 2017

In the theology of the Incarnation, one can note many distracting diversions which miss the unavoidable witness of what God with us means.  The Christological hymn in the letter to the Philippian church, states that Christ represents the equality of divine being emptied so that the divine could be made evident in human form.  In an obvious way, this means that human experience is asserted as a valid way to know about the non-human Being of God.  It is a confession that all experience of God is human experience.  Such bald obviousness was stated by Ludwig Feuerbach as, "Theology is anthropology."  This is not a "secular" humanism, it is a humble theocentrism.

Aphorism of the Day, September 29, 2017

God by definition would be a totally foreign Being to humanity unless it be admitted that what is divine can be funneled or translated into human understanding.  Traditional theology has started with the apophatic or the negative, namely, whatever we think God is, God is not that.  So the notion of the divine defies human attempts to make idols of any particular notion of the divine.  But if God is not anything knowable from the human perspective why does one believe that God has relevance to human experience?  Theology involves a cataphatic turn, a turn to what can be said in a positive way about God.  Traditional theology would state it this way:  God cannot be known in God's essence but only in God's energies or the emanations which flow from God.  A postmodern reflection upon this would be to admit the big elephant in the room of both apophasis and cataphasis, viz., Language.  With and by language we say God is not knowable and knowable and the use of language to say both means that language comprehends both.  Perhaps it is time we humbly say that the divine is a special category of discursive practice.

Aphorism of the Day, September 28, 2017

God is a problem in that by definition, the only one who could know God as God is God and that would be rather exclusive company.  What is needed to affirm the divine is the assumption of the event of human/divine bi-linguality.  Kenosis or the passing over of the divine into human experience is the assumptive presumption of humanity embracing anthropomorphism in speaking about God, who by definition, would be a totally foreign and different Being.  Kenosis is a confession about God or Plenitude being funneled into accessible human terms, to affirm that no one has ever had a "non-human" experience of God.  Christianity then is an "enlightened" humanism meaning the discovery of a higher Resource to make us better human beings.

Aphorism of the Day, September 27, 2017

Jesus told a parable about two cases of inconsistency.  One man said, "I will do it and didn't."  Another man said, "I won't do it, but did it."  Jesus preferred the later inconsistency.  It represents what might be called "moral" growth.  We may often be pre-programmed by our cultural bias not to respond in certain ways, but when actually given the occasion to perform what is the "right" thing to do, we can surprise ourselves by doing the right thing.  Charlie Brown had the right theory about loving Mankind but he had the wrong practice of not being about to stand his neighbor.  An apparent curmudgeon misanthrope can surprise by performing acts of charity.  But the third position not represented by the parable is for people to be able to make verbal contracts and keep them.  We make a profound verbal contract in our baptismal vows and we constantly appraise ourselves in being able to move in the direction of obedience to these profound ideals which give us plenty of room to grow morally and spiritually.

Aphorism of the Day, September 26, 2017

Jesus told a parable about one who promised to do something and didn't do it.  Another said he wouldn't do something but eventually did it.  This seems to illustrate those who have "automatic" religion by means of their birth status and who did not actual perform the promises of the covenant with God.  Others did not have a favored status with God and did not have cultural conditioning into the covenant tradition and so they appear to be saying "no" to God's covenant, but they end up doing the covenantal behaviors better than those who were supposed to know and do them.  This parable illustrates the saying, "by their fruits you shall know them."  What the parable does not illustrate is the unity of feelings (inner hearts desire), words and deed that one should strive for in coming to a peaceful agreement of one's entire being.

Aphorism of the Day, September 25, 2017

The parable of the delayed obedience versus unfulfilled promised obedience is another version of "the first shall be last and the last shall be first" riddle.  People with presumed religion may not actually be "doing" it.  People with open defiance of religion, may actually be doing it.  It is the doing of religion that matters.

Aphorism of the Day, September 24, 2017

What is this? This question in Hebrew is "Manna."  Manna got its name when the people Israel saw the flaky substance on the ground which was to become their daily diet.  "Are we going to have to eat "What is this?" again today?" It was "bread from heaven" and it became a metaphor for the Eucharistic bread.  In Communion our literal minds ask, "What's this?" while on the level guided by faith's discourse we confess the "body of Christ."  The etiology of biblical "language games" helps us to understand the poetry of biblical faith expressions.

Aphorism of the Day, September 23, 2017

The first shall be last and the last shall be first.  One can cite this as wisdom about identities arising in the process of time.  There is a sense that the Judaic tradition came into a new identity and distinction after the Christian alterations proclaimed different conclusions for the Hebrew Scriptures.  One can note the Judeo-Christian tradition or traditions.  The Judeo-Christian tradition created a new identity for the continuing Judaic tradition of the synagogue since the Jews did not accept a "hyphenated" identity with the Christians who claimed the Hebrew/Judaic tradition as its mother.  The arising of the Christian tradition "out of" Judaism made the early Christians to think that they attained a preeminent "firstness" in legitimacy while Judaism attained a new "lastness" by virtue that they became something new once they were rid of Christians who had given a different interpretation of the Hebrew Scriptures which was unacceptable to the synagogue with a new identity.  One can try to say the Judeo-Christianity is like a Hegelian synthesis of Judaism and Christianity, but the synagogue members want no part of that synthesis.  The end result is that the first and the last claim equality in the eyes of God.

Aphorism of the Day, September 22, 2017

In the parable of the equal pay for the late hired and the early hired, the punchline was "The first shall be last and the last shall be first."  On the surface this looks like those who come before are treated unfairly compared with those who come later.  But one should look at this formula: First=Last.  There is an equality of dignity for wherever one is located in the chronology of coming into an understanding of God's Grace.  Those who have found God's grace early should rejoice in the validity of those who have found God's grace later.  Chronology does not determine the equality in the experience of grace.  Persons with long experience of God's grace should not begrudge those who have a fresh, new experience.  One of the lessons of the prophet Jonah was when he was angry that God had extended grace to the Ninevites who were foreigners and did not have the heritage of the Torah.  Similarly, when colonial missionaries brought the Gospel to their missionary fields, should it be unusual that the natives with the Gospel decided that they had equal status to the colonizers?  All "good ol' boys" should remember the Gospel formula of Jesus: "The first shall be last and the last shall be first."

Aphorism of the Day, September 21, 2017

It is difficult for us to resist quantifying value of people by metrics of production.  A person who works longer hours and does more work should get more pay.  That's seems fair and obvious.  We also know that not everyone has the same health, age or ability to compete equally in all tasks.  The parable of the equal pay for the late hired and the early hired highlights that dignity of being is an equal status which should be conferred and practiced for all people regardless of their life conditions.  This position of dignity can be held even while implementing wise actuarial business practice.  In God's eye the dignity of person is the most important "profit" motive.

Aphorism of the Day, September 20, 2017

The parable of Jesus of the late hired receiving the same wages as the early hired provides an insight for allowing the new and the rookie to make important creative contribution to the advance of the community.  The early hired may represent the view: "But we've always done it this way."  Such a view is a prejudice against any creative advance in favor of "conserving" a past program which is no longer reaching another "demographic"  in relevant ways.  People who were accepting the Gospel were Gentiles who were being given equal status with the persons who had been steeped in the mother religion from which Christian was born.

Aphorism of the Day, September 19,2017

Delighted new parents with adoration impart equal grace to their new born child even though they know that the baby's dependence makes them significantly "different."  It is very natural to give equal honor to the newborn.  The equality of the late hired and early hired in wages in the parable of Jesus is about being able to articulate God's equal grace to people of varied experience especially to those who in the "natural" or the "social" order seemed to unable to advocate or fend for themselves with those who have the strength and power to "determine" hierarchies.  The parable is about moving from pyramid hierarchy to a circle of people with each being equi-distant from the center of God love, grace and concern.

Aphorism of the Day, September 18, 2017

In a day of "isms" like sexism, wellism,  and ageism, one could coin the phrase "timeism" or "experienceism" or "good ol' boyism" to refer to the prejudicial preference for people who "have more experience" by virtue of having put in more time.  The parable of Jesus about the late hired getting the same pay as the early hired illustrates that whether early to know God's grace or more recent to know God's grace, there is equality for the veteran and the rookie.  Doesn't seem fair but it is affirmation of the "all are created equal" even though different in all sorts of ways.  The way to celebrate equality in difference is for the veteran to rejoice in the new found joy of the rookie and for the rookie to respect the experience of the veteran.  When parents have a baby, the parents have more experience than their baby but they adore the baby and confirm a blessed equality between them and their baby.  If the veteran and the rookie celebrate their reciprocal equality in difference, the mixture of old and new can result in creative advance for both.

Aphorism of the Day, September 17, 2017

Forgive us our debts, sins and trespasses.  Take your pick.  We may not like the financial overtones of the word debt but it certainly is a financial metaphor in in the parable of the unforgiving servant.  The great big debt is the one that each owes God the owner of the universe and our lives.  And we steak from God each time our selfish acts imply that we, rather than God are the owners of the universe and our lives.  How do we show that God owns this world?  By practicing love, kindness, forgiveness and justice for all people.  The practice of religion and the purpose of piety is to result in such practices of love, forgiveness, and justice; if it does not result in such practices then our religious acts and piety are like mere cosmetics covering the ugliness of injustice, lack of forgiveness and hatred.

Aphorism of the Day, September 16, 2017

Sin is "missing the mark or target" (from archery), in general or in particular.  A particular sin may be against someone or oneself.   Particular sins happen because the general condition of perpetually "missing the mark."  Seems like this entire system of classification is an attempt to analyze the human condition and provide strategies for how we can deal with the human tendency to act from selfish interests guided by solipsistic egotistical interpretation of situations.  Self interest may be an instinctual response of self preservation.  How do I preserve myself and the sense that I really need a lot to preserve and perpetuate my well-being?  Community living requires a distribution of resources for the common good and the promotion of the common good means that self interest will create competition and clashes and the degree of these clashes is defined by different communities as "sins."  Religion is a strategy for community with reference to the divine.  If it is obvious that everyone is motivated by self-interest which bring about clashes, how does one prevent clashes and what does one do when parties are "injured" because of clashes?  In the Judeo-Christian tradition, we understand that we are hurting God in offending the divine standard, yet God forgives the offense.  The Divine Ego is so flexible as to absorb our sins and accommodate our continuing existence through  forgiveness.  This model of forgiving is to be perpetuated in human community when we offer forgiveness to each other as a strategy for surviving as community and thriving to do love and justice together.  "To err is human; to forgive is divine."  We need to tap into the accommodating and permissive and flexible Divine Ego to forgive others.  If we can mimic the Divine Ego, and allow our human ego to have the strength and flexibility of water, we may learn to forgive others without losing the strength of who we are.

Aphorism of the Day, September 15, 2017

The Matthean community seemed to be quite exorcised about sins in the community and what to do about them.  Perhaps the Matthean dilemma expresses the loss of the "administration" of sin which was present in the Temple and synagogue practices in Judaism.  Once the early Christ communities had lost contact with synagogue ritual practice, they had to evolve their own theology of sin and forgiveness in their practice.  With no priests and rabbis to legislate the practices for states of sin or ritual impurity, there arose of new system of conferring on the church leaders the practice of "forgiving and retaining" sins consistent with the understanding that the death of Jesus was the final offering for sin.  The offering of Jesus for sins against God, intentional and unintentional, and the sins we participate in by group identity was seen as the ultimate satisfactory offering for sins, but what about the petty and great sins that people commit against each other living in close community?  "I've only sinned once against my brothers and sisters; what do we do with the notoriously sinful brother Marcus?  Do I have to keep forgiving him?"  So we have the great theology of sin against God which seems to be more about theory and psychological/spiritual catharsis and the more pressing issue of sins, namely how do I get along with others in a community of varying manifestations of sinners and sinning?

Aphorism of the Day, September 14, 2017

The Matthean communities, the ones which generated, read and shared the Matthean Gospel, were communities where members sinned against each other.  Surprise, surprise about being all too human.  Peter asked Jesus how many times he had to forgive his fellow church member?  This Gospel story is an instantiation of the Pauline theology expressed in his letter to the Romans: "Where sin abounded there did grace much more abound."  The oracle words of Jesus rebuke Peter for counting sins instead of emphasizing the abounding grace of forgiveness.  How many times do we forgive?  As many times as sin occurs because it is the Christian mission to assert grace as the superior normalcy over the deeds of sin becoming superior to grace.  Can human sin and failure nullify God's complimenting perfection for the entire creation? Certainly not.
  
Aphorism of the Day, September 13, 2017

One can note the tendency to monetize sins and forgiveness of sins.  An offering was made at the altar and the priests used some of the offering for their own maintenance.  So an offering for the forgiveness of sins can subtly be full blown money raisers for religious institutions leading to the "selling of indulgences" and the belief that everyone is in debt to God and the religious institution is the debt collector with the power of excommunication as a means of enforcing collection.  Forgive us our debts is one version of the Lord's Prayer and Jesus used parable about the forgiven unforgiving servant of a debt.  The notion can be promulgated that God is like a great debt collector requiring an offering to make forgiveness valid.  Such a view nullifies the mercy of God and when giving and generosity is made into a pro quid pro system both God and human giving is presented in impoverished ways.

Aphorism of the Day, September 12, 2017

A financial debt is a metaphor for sin in the Gospels.  This could be because of an overarching metaphor of God as the creator and owner of the universe.  All higher sentient agents with the mature volitional ability to be in a contract should know that he or she owes the owner of the universe recognition of that ownership and the dues of stewardship for being tenants of the Most High.  Failure at recognizing ownership and our stewardship due constitute the essence of sin as our willful choice to be in arrears with God.  The experience of forgiveness is when the Owner forgives all past debts and give us a clean start to start anew and starting anew means that we imitate the forgiveness of the Great Owner of the universe by forgiving each other.

Aphorism of the Day, September 11, 2017

The Gospels present forgiveness using the financial metaphor of an unpaid debt.  "Forgives us our sins....or forgive us our debts."  The parable of Jesus on the unforgiving servant uses the "debt" motif.  What insight into sin can be gained using the notion of debt?  A debt is a contract that one consciously undertakes.  An unpaid debt under the term of the contract includes the penalty phase.  If a debt is forgiven, the history of the contract is not.  Does most of humanity understand themselves to be under contract with God, living on the borrowed largesse of God and fully understanding the obligations that we, the borrowers, have toward our generous Lender.  The practice of forgiveness with each other is better understood if we understand the large loan that we have from God and the many occasions when we have failed to meet the borrower's requirement in the great covenant with God.

Aphorism of the Day, September 10, 2017

"Wherever two or three are gathered in My Name, there I am  there among them."  This is the Body of Christ theology presented in the Gospel stories of Jesus.  A group identity seems to create the presence of another person.


Aphorism of the Day, September 9, 2017

In the fashion world, on the runway, the question is "Who is she wearing?"  A designer becomes synonymous with her or his clothes line.  St. Paul turned Jesus into a metaphor for clothing when he wrote to the Romans, "Put on the Lord Jesus Christ."  This is in the context of wearing an "armor of light" and in his statement that the practice of love fulfills the law.  Jewish liturgical garb was a literal wearing of the "law" on the forearm and the head.  One can see the blossoming of metaphorical application when a historical person, Jesus, can become the metaphorical liturgical vestments of the church.  Who are you wearing today?  Paul suggest that you wear the "Lord Jesus Christ."  Put him on, and never take him off.  For those who do not read the Bible as chock full of metaphorical poetic imaginary, they place a "fundamentalist" limitation on Holy Scripture.

Aphorism of the Day, September 8, 2017

The Gospel of Matthew presents what might be called a proto-ecclesiastical trial.  When a member of the church sins against another members, there is to be a "trial" convened with a "jury" of church peers to deliberate regarding the "alleged" sin and the adjudication of an "outcome."  And in the jury of church peers, there is the promise of the apparent presence of another, namely, Christ.  This appears to be a conferring of legitimacy upon the deliberation of the church peers in the dispute.  If the presence of Christ is identified with the deliberation of the "jury," then it is assumed that all parties will accede to the decision because it befits an "as if" Jesus was here conclusion.

Aphorism of the Day, September 7, 2017

Jesus said, "If another member of the church sins against you..."  This could be another Matthean anachronism since the "church" as it came to be known did not actually exist in the time of Jesus.  The passages seems to assume an already somewhat developed institution and does not seem to be an informal movement in early development.  The Gospel writers believed like Paul that they "had the mind of Christ" and when they spoke in his name, they manifested the "oracle" of Christ.  These words were written down as words of guidance for "church discipline" and one finds a nascent "councilor" Christianity whereby the Risen Christ is found to be present to provide wisdom for disciplinary matters in collaborative Christianity (gathering in the Name of Christ).

Aphorism of the Day, September 6, 2017

If there are 613 commandments in the Torah, then one would need the constant instruction from religious law experts to continually and consistently apply them to one's living situations.  St. Paul completed a vast reduction in legal deliberation: "Love is the fulfilling of the law."  When in doubt about what one is to do, then one should search to see if love is the inner motive for any action.  Actions done from the motive of love may seem to be contradictory and even inconsistent in different, times, places and cultural contexts.  Love may be the motive for actions that do not show full wisdom but if one can find the Love which inspires no harm, then one can always have access to the starting place of moral reasoning.

Aphorism of the Day, September 5, 2017

"Wherever two or three are gathered in My name, there I am in the midst."  Is this oracle saying of Christ in the early church another way of stating the "body" theology of St. Paul.  The gathered church is the body of Christ and so another "mystical" person's presence is felt in the condition of the gathered church.  Esprit d'corps or the apparent presence of another personal identity within a group of people is a natural phenomenon which has its expression in the church.  The home field crowd at a football game is sometimes called the "twelfth man" because the group identity phenomenon results in the home field advantage of seemingly having an extra player on the field for the home team.  Countries also mystify "national identity" and the "team" is another person who becomes evident for the other members.

Aphorism of the Day, September 4, 2017

"Wherever two or three are gathered in my name.."  Christ is present.  This is used as a proof text for affirming the corporate mystical presence of Christ, even though in the Matthean context, it actually refers to the presence of Christ being particularly known in a situation where a disagreement between church members is the issue needing resolution.  The omnipresence of the Risen Christ may seem too general; particular apparent presence of the Risen Christ seems to be the promise in intentional collaborative efforts of the gathered church.

Aphorism of the Day, September 3, 2017

Taking up one's cross and following Jesus was a catch phrase for the method of spiritual identity with the cross of Christ in the early church.  The death of the perfect Jesus meant that his death exuded a positive energy in bringing to death or an end that which is unworthy.  As a method of spiritual identity in the early church, it was how early Christians thwarted egotism and enabled them to live together in peace and love in a redeemed community.  The actual death of Jesus was converted in the church as making one's life a "living sacrifice" or a dying of separatist ego states so that abundant community life could prevail.

Aphorism of the Day, September 2, 2017

The confession of Peter regarding Jesus being Messiah and Son of God is presented as an example that one can confess things that one does not fully understand.  An aspect of the Petrine confession reveals the definitional difference of the Messiah from two different paradigms.  One paradigm defined the Messiah as a triumphant king who would restore the autonomy of Israel, another defined the Messiah using the Suffering Servant motif found in the prophet Isaiah.  They are radically different notions though in apocalyptic Christianity they are reconciled with the confession of a future returning Messiah in the more Davidic kingly conquering mode.  So the Christian messianic identity is constituted by the Messiah being manifest first as Suffering Servant with the post-resurrection appearances of Christ being the Kingly proof of a future return in the persuasive kingly mode.  It perhaps is a limitation of the messianic to limit messianic manifestation to either Suffering Servant or Returning Conqueror.  The messianic is discovering where God is "anointing" activities of love and justice, always, already in our human experience.

Aphorism of the Day, September 1, 2017

The theology of the cross was the spiritual practice of identity with the death of Jesus as a method of reconstituting the interior life by ending unworthy personal habits of mind, spirit and body.  This method was instantiated in the Gospel oracle words of Jesus to "take up one's cross," and to "die to the previous state of the "soul-self/pseuche.""  Even when martyrdom was a distinct possibility, it does not make literal sense for Jesus or the disciples to be promoting actual pursuit of actual dying on the cross.  Why would one seek the spectacle of Roman crucifixion as a positive way of validating one's faith?  Such would be macabre indeed.  In the post-resurrection community, the cross of Jesus was rehabilitated as a totemic identity in the formation of the spiritual practice of members who sought to know the interdiction of a Higher Power in ending idolatry in all forms of slavish addictions.




Quiz of the Day, September 2017

Quiz of the Day, September 30, 2017

Who of the following is associated with the Vulgate, a Latin translation of the Bible which served as the "official" version of the Western Church for many years?

a. Athanasius
b. Jerome
c. Augustine of Hippo
d. Rufinius

Quiz of the Day, September 29, 2017

Of the following which is not an angel mentioned in the Bible?

a. Melchior
b. Michael
c. Gabriel
d. Raphael
e. Uriel

Quiz of the Day, September 28, 2017

What is common to Thomas Traherne, Margery Kempe, Walter Hilton and Richard Rolle?

a. They were Reformation mystics
b. they were friends with Lady Julian of Norwich
c. they collaborated on a book called "The Ladder of Perfection"
d. They were English

Quiz of the Day, September 27, 2017

What are St. Vincent de Paul and his namesake Society best known for?

a. The Vincentian position on Canon Law
b. The Vincentian Rule regarding poverty
c. A commitment to work on behalf of the poor
d. the commitment to the abolition of slavery

Quiz of the Day, September 26, 2017

Who of the following was an important editor of the Authorized Version of the English translation of the Bible?

a. King James I and VI
b. Miles Coverdale
c. John Wycliffe
d. Lancelot Andrewes

Quiz of the Day, September 25, 2017

The Fellowship of St. Alban and St. Sergius does what?

a. promotes the Russian Orthodox Church in England
b. fosters relationships between the Orthodox and Anglicans
c. its a choral society promoting Russian Orthodox chant
d. it is a scholarship fund for Anglicans to study in Russia

Quiz of the Day, September 24, 2017

Crossword puzzle give the clue "liar" for Ananias and Ananias is also the one who prayed for the blinded Saul and "received" him into the Jesus Movement.  How is it that Ananias is both liar and Jesus Movement leader in Damascus?

a. he had a conversion himself
b. there are two men named Ananias in the book of Acts
c. he lied to save Paul's life
d. Paul as Saul had earlier called him a liar

Quiz of the Day, September 23, 2017

Which of the following is not a biblical "parting" of the waters?

a. Jesus, on the Sea of Galilee
b. Spirit of God in creation moving on the face of the deep
c. Moses parting the Red Sea
d. Joshua parting the Jordan River
e. Elijah parting the Jordan River
f. Elisha parting the Jordan River

Quiz of the Day, September 22, 2017

Tishbite is a person from Tishbe in Gilead.  Who of the following was a Tishbite?

a. Jeremiah
b. Isaiah
c. Elijah
d. Elisha

Quiz of the Day, September 21, 2017

St. Matthew is listed by name in which of the canonical Gospels?

a. Matthew
b. Mark
c. Luke
d. John
e. He not listed

Quiz of the Day, September 20, 2017

Who of the following disciples of Jesus was not a fisherman?

a. Andrew
b. Peter
c. Philip
d. James
e. John

Quiz of the Day, September 19, 2017

Paul was from Tarsus; what other man from Tarsus became the Archbishop of Canterbury in the post-Synod of Whitby English Church?

a. Augustine
b. Theodore
c. Thomas a Becket
d. Laurentius
e. Honorius

Quiz of the Day, September 18, 2017

Whom of the following biblical women does not have a "song?"

a. Mary
b. Miriam
c. Deborah
d. Ruth
e. Hannah


Quiz of the Day, September 17, 2017

"Passing on the mantle," from what biblical figure have we derived this common phrase?

a. King David
b. Samuel
c. Elijah
d. Isaiah

Quiz of the Day, September 16, 2017

Who of the following is not a Celtic saint?

a. Patrick
b. Chad
c. Ninian
d. Columba
  

Quiz of the Day, September 15, 2017

Who was the husband of Jezebel?

a. Omri
b. Moby
c. Ahab
d. Naboth

Quiz of the Day, September 14, 2017

Which of the following were Hebrew Scriptures that were creatively used by New Testament writer to refer to the Cross of Jesus?

a. the pillar that Samson pulled down on the Philistine gathering
b. the cedars of Lebanon used to construct the Temple
c. the tree of life in the Garden of Eden
d. the bronze serpent on a pole raised by Moses
e. a and b
f.  c and d

Quiz of the Day, September 13, 2017

John Chrysostom was archbishop of what city?

a. Rome
b. Damascus
c. Antioch
d. Constantinople

Quiz of the Day, September 12, 2017

In the meeting of orality and writing, where is this quote found in the Bible: "my tongue shall be the pen of a skilled writer?"

a. Proverbs
b. Ecclesiastes
c. Psalms
d. Job


Quiz of the Day, September 11, 2017

Who of the following was the key person to introduce and keep alive the African American Spirituals?

a. James Weldon Johnson
b   Mahalia Jackson
c.  Harry Thacker Burleigh
d.  Scott Joplin


Quiz of the Day, September 10, 2017

Jeroboam and Rehoboam were significant for which of the following?

a. sons of Solomon
b. Kings of Israel
c. Kings of Judah and Israel, respectively
d. Repulse the Assyrian armies

Quiz of the Day, September 9, 2017

Which of the following in the Bible does not refer to Israel?

a. Jacob
b. the church
c. Northern Kingdom
d. Tribal lands of Judah and Benjamin
e. Abraham

Quiz of the Day, September 8, 2017

Why did the prophet Ahijah tear his garment into 12 pieces?

a. as a symbolic prophetic act
b. as a witness against Solomon's sins
c. as symbol of the division of the tribes of Israel
d. as a announcement to Jeroboam of his ascension to be king of the 10 separated tribes
e. all of the above

Quiz of the Day, September 7, 2017

What was King Solomon's marital sin?

a. polygamy
b. marrying foreign wives
c. adultery
d. offering sacrifices to the gods of his foreign wives

Quiz of the Day, September 6, 2017

If names can get lost in a crowd, who was the most identified wife of King Solomon listed in holy Scriptures?

a. Tamar
b. Queen of Sheba
c. the daughter of the Pharaoh
d. Jezebel


Quiz of the Day, September 5, 2017

Which New Testament book specifically makes the point of the compatibility and mutual reciprocity of works and faith?

a. Romans
b. 1 Corinthians
c. Jude
d. James

Quiz of the Day, September 4, 2017

Which of the following is not found in the Book of Common Prayer for the liturgical observance of Labor Day?

a. Contemporary Collect for Labor Day
b. Traditional Collect for Labor Day
c. Appointed Lectionary readings for Labor Day
d. Specific Eucharistic Preface for Labor Day

Quiz of the Day, September 3, 2017

Which leader of Israel was responsible for building the first Temple in Jerusalem?

a. Moses
b. Joshua
c. David
d. Solomon

Quiz of the Day, September 2, 2017

What is the significance of "Three Taverns" in the New Testament?

a. the place near the Last Supper in Jerusalem
b. a staging place Roman Christians for St. Paul on the Appian Way in Rome
c. the location of the Antiochian church
d. a location in Corinth visited by St. Paul

Quiz of the Day, September 1, 2017

What product was the ancient country of Sidon famous for?

a. granite
b. livestock
c. lumber from cedar trees
d. salt

Sunday, September 24, 2017

Manna As Questioning of the New

16 Pentecost, Cycle A Proper 20, September 24, 2017
Exodus 16:2-15   Psalm 145:1-8
Philippians 1:21-30  Matthew 20:1-16


Lectionary Link

For any parents who has tried to introduce experimental gourmet cooking to their children, they know the first response of their children.  A child when presented with the gourmet dish might say, "What this?"  Or more likely, "Oooo, What's this! Yuck!"

When the children of Israel were stranded in the wilderness without seeing a stable supply of food.  Moses interceded with God as the heavenly chef and God sent a new gourmet treat to be served on the ground each morning.  And all the children of Israel had to do was collect and eat it, which they did, and when they saw it for the first time they asked, "Ma Na? which means "What's this?"  Which probably really was said, "Ooooo, What's this!"

Ma Na or What's This? is probably the common question of all people when they are presented with something new.  This bread on the ground seems to be in the category of food but it is not like food that we've eaten in the past; how can we be certain that it is good for us?

You and I and everyone have been in the situation of asking this question when we have been presented with something new.  We have doubts about how the new relates to our past experience.  We have doubts about whether embracing the new is going to be beneficial to us.  Sometimes we are not really ready to embrace the new as beneficial to us.  We often embrace the new as being a threat to us and to our way of life.

St. Paul is a case in point.  As rabbi Saul, he saw the followers of Jesus and he said, "What's this?"  He presided at the stoning of St. Stephen.  What's this?  What is this new religious path that has occurred because of Jesus of Nazareth.  Saul of Tarsus was so threatened and repulsed by the Jesus Movement, he answered his "What's this?" with murderous and persecuting behaviors.

His extreme response to the Jesus Movement brought about his own violation of the Mosaic Law about not committing murder.  This "acting out" behavior met by the graceful response of Stephen, must have resulted in an interior snap which led to his conversion and subsequent rise to be the leader of the Christian Movement to the Gentile peoples.

This Jesus, this Jesus Movement and their interpretation of Jesus as the Christ, the Messiah, "What this?"  Is not this a threat to Judaism?  Is this not a departure from the Hebrew Scriptures?  How can we accept this?  How can we accord this new movement any status?

When confronted with the Jesus Movement, St. Paul asked, "What this?"  And he answered his question with persecuting behaviors towards followers of Jesus.

This same Paul, later wrote: "To me, living is Christ and dying is gain."  St. Paul took the question Manna and discovered Jesus to be the Manna or living bread that came down from heaven.  St. Paul found that partaking of the body of Christ became the main staple of his life of faith.

The parable of Jesus about the equal pay for the early hired and the late hired is how the early church addressed the "What's this?"  question.  What's this?  New people, the Gentile are being invited into equal status in faith with those who were Jews and had inherited the long tradition of Hebrew Scriptures.  Shouldn't the heirs of this long tradition be accorded more pay, a more exalted status than these, "Johnny come lately" Gentiles?  It's not fair.  What's this conferring of equal accord in God's eye for these foreign Gentiles who want to claim God's favor even though they don't have the heritage and they do not practice the ritual purity requirements of Judaism.

The church over and over again has had to deal with the "What's this" question.  Women being equal in dignity to men?  What's this?  Slavery now a sin?  What's this?   People of color, having equal dignity to white people?  What's this?  Child labor laws enforced.  What's this?  Diabled persons being equal in dignity?  What's this?  Gay persons having equal dignity and status in God's eye.  What this?  On and on we are confronted in human experience with new occasion for love and justice and the Gospel being extended and practiced toward more people, and people of old habits and patterns say, "What's this?"

The essence of the Gospel is the love and justice of God coming to all people, even to some "new" people?

Today, we need grace to be freed from our bias and prejudice and our old habits which do not allow the expansion of the practice of God's love, justice and dignity for all people.

Today, we come to the Eucharistic table and we receive the heavenly manna and we ask "What this?"  And the answer is this:  It is the body of Christ equally shared with anyone who wants to receive the graceful presence of Christ in their lives.  Amen.


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