“Then he came to the disciples and found them sleeping; and he said to Peter, “So, could you not stay awake with me one hour?”
Matthew 26:40
In the final, late night hours before his arrest, Jesus went to Gethsemane to pray for the strength to submit to God's will. Earlier in the evening he had shared the Passover meal with his disciples, modifying it into what we now know as Holy Communion, and foretold of his betrayal and the desertion of the rest of his disciples. This was a stressful and confusing time for all involved.
After they had sung the hymn, Jesus led the eleven disciples (Judas having left the group to go round up a mob) out to the Mount of Olives. Leaving eight disciples behind, Jesus took with him Peter, James and John up further to the place called Gethsemane. And then, leaving those three behind, Jesus went on further by himself to pray. He prayed to God, “if it is possible, let this cup pass from me; yet not what I want but what you want.”
It was a stressful and confusing time for all involved; but Jesus knew his hour had come and all he asked was that his friends spend one wakeful and watchful hour with him before being condemned to death.
A week from tomorrow the Great Three Days, the Triduum, begins that runs from Maundy Thursday through Good Friday and Holy Saturday to the evening of Easter. During that time we share a meal and foot washing, participate in the final Communion before Easter and strip the altar. During that time we go to the cross with Good Friday services at Noon and 7 p.m. During that time we mourn the death of Jesus as all the world lives in the moment between death and resurrection. And finally we celebrate Christ’s victory over death.
But to get to Easter we must go through Good Friday. To get to resurrection we must go to the cross.
A week from tomorrow the Triduum begins with Maundy Thursday. Church tradition asks that we, too, stay wakeful and watchful through the night and up to Noon on Good Friday.
But Church tradition only asks us, like Jesus asked his disciples, to stay awake for one hour. Many churches have night watches at some location in their building. Many others ask their faithful members to stay awake in prayer at a location convenient to them. I ask you, the faithful members of St. Luke's, to remain awake for one hour at some point during the hours from the evening of Maundy Thursday to Noon on Good Friday.
There is a sign up sheet on the kitchen door for people to commit to one hour of wakeful watchfulness and prayer. Will you commit to staying awake with Jesus for one hour that night? Will you pray with Jesus for the strength to do God's will?
In the words of a favorite hymn: Grant us wisdom, grant us courage, for the facing of this hour.
May you have a blessed and meaningful Holy Week.
Amen.
Thursday, March 26, 2015
Wednesday, March 18, 2015
March 18, 2015
“Life is a journey. The trouble is that we accumulate a whole lot of baggage along the way.”
The Rev. Steven R. Ford, Assisting Clergy, St. James the Apostle, Tempe, AZ
This is a sentence written by Fr. Ford toward the end of an article he wrote in The Living Church entitled “Excess Baggage.”
His article discusses the similarities between those who travel and our own journey through life. There are two types of travelers, he says: those who attempt to bring everything they might possibly need for a trip and stuff it all into one or two very large suitcases; and those who bring only the bare minimum. He contends that this second way is more biblical (“Take nothing for your journey . . .” Mark 6:8-9; “One's life does not consist in the abundance of possessions,” Luke 12:15b) as well as more liberating, allowing one the freedom to be spontaneous and the opportunity to see and do more rather than being overly tied down to one specific place.
He eventually gets around to pointing out the similarities between physical travel and spiritual travel. “The weighty baggage within all of us includes resentments and jealousies that are useless in successful living. Our baggage contains things like envy and pride, which get in the way of our dealings with others as well as with God . . . Our journey is made difficult by our 'carrying heavy burdens'.”
What he's getting at here is the issue of forgiveness. Too often forgiveness is presented as something we “must” do, or as a facade behind which offenders hide, transferring the blame to those offended. And yes, Jesus did tell us that we needed to forgive those who harmed or injured us “not seven times, but seventy-seven times” (Matt. 18:22); so there is a gospel imperative to forgive. The more I think about forgiveness, though, the more I conclude that it's not for the benefit of those who offended me, but it's for the benefit of me.
By not forgiving, we set ourselves up to carry a whole lot of excess baggage. By not forgiving, we allow ourselves, spiritually and emotionally, to be held hostage by the acts of another. Forgiving is not forgetting – we would not allow a person to be treasurer after committing financial improprieties, but we would allow them to remain in the church. Forgiveness allows us to realize we are carrying too much. Forgiveness allows us to unpack and get rid of those burdens which weigh us down. Forgiveness allows us to travel through life lighter, allowing us the freedom to not be tied down by specific sins committed against us. And forgiveness allows us the opportunity to establish reconciliation.
We are almost through our Lenten journey. Let us remember that Lent is not only about confessing our sins to God, seeking repentance and making a right beginning, but that Lent is also about how we offer forgiveness to others.
Forgive us our sins, as we forgive those who sin against us. As we forgive others, so will God offer forgiveness in the same measure.
As Lent winds down, may you discover the joys of traveling lighter.
Amen.
The Rev. Steven R. Ford, Assisting Clergy, St. James the Apostle, Tempe, AZ
This is a sentence written by Fr. Ford toward the end of an article he wrote in The Living Church entitled “Excess Baggage.”
His article discusses the similarities between those who travel and our own journey through life. There are two types of travelers, he says: those who attempt to bring everything they might possibly need for a trip and stuff it all into one or two very large suitcases; and those who bring only the bare minimum. He contends that this second way is more biblical (“Take nothing for your journey . . .” Mark 6:8-9; “One's life does not consist in the abundance of possessions,” Luke 12:15b) as well as more liberating, allowing one the freedom to be spontaneous and the opportunity to see and do more rather than being overly tied down to one specific place.
He eventually gets around to pointing out the similarities between physical travel and spiritual travel. “The weighty baggage within all of us includes resentments and jealousies that are useless in successful living. Our baggage contains things like envy and pride, which get in the way of our dealings with others as well as with God . . . Our journey is made difficult by our 'carrying heavy burdens'.”
What he's getting at here is the issue of forgiveness. Too often forgiveness is presented as something we “must” do, or as a facade behind which offenders hide, transferring the blame to those offended. And yes, Jesus did tell us that we needed to forgive those who harmed or injured us “not seven times, but seventy-seven times” (Matt. 18:22); so there is a gospel imperative to forgive. The more I think about forgiveness, though, the more I conclude that it's not for the benefit of those who offended me, but it's for the benefit of me.
By not forgiving, we set ourselves up to carry a whole lot of excess baggage. By not forgiving, we allow ourselves, spiritually and emotionally, to be held hostage by the acts of another. Forgiving is not forgetting – we would not allow a person to be treasurer after committing financial improprieties, but we would allow them to remain in the church. Forgiveness allows us to realize we are carrying too much. Forgiveness allows us to unpack and get rid of those burdens which weigh us down. Forgiveness allows us to travel through life lighter, allowing us the freedom to not be tied down by specific sins committed against us. And forgiveness allows us the opportunity to establish reconciliation.
We are almost through our Lenten journey. Let us remember that Lent is not only about confessing our sins to God, seeking repentance and making a right beginning, but that Lent is also about how we offer forgiveness to others.
Forgive us our sins, as we forgive those who sin against us. As we forgive others, so will God offer forgiveness in the same measure.
As Lent winds down, may you discover the joys of traveling lighter.
Amen.
Wednesday, March 11, 2015
March 11, 2015
“At the moment when a man goes astray, if he says, 'I have sinned,' immediately the sin ceases.”
Abba Poemen
While a good thought, I think it's more complicated than that. If, in the middle of an armed robbery, the robber recognizes he is sinning yet continues in the act of robbery, simply saying, “I have sinned” doesn't immediately end the sin he is continuing to commit. The same could be said for any number of other sins: making idols of that which are not God; failing to respect the dignity of other people and/or the environment; being negligent in prayer; adultery; lying; theft; anger; envy; and the list goes on.
Repentance is a multi-step process that is more complicated than simply saying, “I have sinned.”
First, we must recognize that we are even sinning. Oh, the big ones are obvious – murder, adultery, stealing, lying. But what about others that maybe aren't so obvious? Do we recognize that we are sinning then? It's been said that the most broken of the 10 Commandments is Number 4 – Remember the Sabbath day and keep it holy. How do we know we are sinning? Use the mother/grandmother test. In other words, if mom or grandma wouldn't approve, maybe you should rethink what you are doing.
Second, we need to actually repent of our actions. Once we've recognized that we have committed a sin, we need to confess that sin to God and ask for forgiveness. This isn't the modern, “I'm sorry you were offended; you should forgive me” tripe that has become so common. This is the honest, “I'm sorry I hurt you; I humbly ask your forgiveness” kind. As the introduction to the Confession in Rite One says, “Ye who do truly and earnestly repent of your sins . . .”
Finally, there is the desire to actually stop doing what we are doing and change our behavior. To continue with the last sentence from above, “ . . . and intend to lead a new life.” This is obviously the most difficult aspect of the process because we keep sinning. Liars keep lying, thieves keep stealing, whatevers keep whatevering. We are human and we occasionally and consistently stumble into sin. But once we recognize that sin, once we repent and confess that sin, are we willing to do the hard work of living differently? That's the challenge.
Abba Poemen gives us a good place to start when we have gone astray: immediately recognize that we have strayed and confess that particular sin without delay and without excuse. Following that, we would do well to remember both the Ash Wednesday liturgy and the Reconciliation liturgy.
On Ash Wednesday we are invited to the observance of a holy Lent through, among other things, self-examination and repentance. On Ash Wednesday we are invited to make a right beginning of repentance. As we move through Lent, remember that repentance is a multi-step process.
The Dismissal for Form Two of The Reconciliation of a Penitent proclaims, “Now there is rejoicing in heaven; for you were lost, and are found; you were dead, and are now alive in Christ Jesus our Lord. Go (or abide) in peace. The Lord has put away all your sins.”
As we move through Lent, remember that the goal is not to make us sinners miserable. The goal is to remember that God rejoices at our return and our move from death to life.
Amen.
Abba Poemen
While a good thought, I think it's more complicated than that. If, in the middle of an armed robbery, the robber recognizes he is sinning yet continues in the act of robbery, simply saying, “I have sinned” doesn't immediately end the sin he is continuing to commit. The same could be said for any number of other sins: making idols of that which are not God; failing to respect the dignity of other people and/or the environment; being negligent in prayer; adultery; lying; theft; anger; envy; and the list goes on.
Repentance is a multi-step process that is more complicated than simply saying, “I have sinned.”
First, we must recognize that we are even sinning. Oh, the big ones are obvious – murder, adultery, stealing, lying. But what about others that maybe aren't so obvious? Do we recognize that we are sinning then? It's been said that the most broken of the 10 Commandments is Number 4 – Remember the Sabbath day and keep it holy. How do we know we are sinning? Use the mother/grandmother test. In other words, if mom or grandma wouldn't approve, maybe you should rethink what you are doing.
Second, we need to actually repent of our actions. Once we've recognized that we have committed a sin, we need to confess that sin to God and ask for forgiveness. This isn't the modern, “I'm sorry you were offended; you should forgive me” tripe that has become so common. This is the honest, “I'm sorry I hurt you; I humbly ask your forgiveness” kind. As the introduction to the Confession in Rite One says, “Ye who do truly and earnestly repent of your sins . . .”
Finally, there is the desire to actually stop doing what we are doing and change our behavior. To continue with the last sentence from above, “ . . . and intend to lead a new life.” This is obviously the most difficult aspect of the process because we keep sinning. Liars keep lying, thieves keep stealing, whatevers keep whatevering. We are human and we occasionally and consistently stumble into sin. But once we recognize that sin, once we repent and confess that sin, are we willing to do the hard work of living differently? That's the challenge.
Abba Poemen gives us a good place to start when we have gone astray: immediately recognize that we have strayed and confess that particular sin without delay and without excuse. Following that, we would do well to remember both the Ash Wednesday liturgy and the Reconciliation liturgy.
On Ash Wednesday we are invited to the observance of a holy Lent through, among other things, self-examination and repentance. On Ash Wednesday we are invited to make a right beginning of repentance. As we move through Lent, remember that repentance is a multi-step process.
The Dismissal for Form Two of The Reconciliation of a Penitent proclaims, “Now there is rejoicing in heaven; for you were lost, and are found; you were dead, and are now alive in Christ Jesus our Lord. Go (or abide) in peace. The Lord has put away all your sins.”
As we move through Lent, remember that the goal is not to make us sinners miserable. The goal is to remember that God rejoices at our return and our move from death to life.
Amen.
Wednesday, March 4, 2015
March 4, 2015
“Holy things for the holy people”
Eastern Orthodox invitation to Communion
I read an article recently by a priest who wrote about a personal dry spell, or desert journey, or struggle or whatever you want to call it.
In that article he talked about his Lenten discipline of wearing a cassock on a regular basis. And by “regular basis,” I mean pretty much from the time his day starts until it ends. He wears it at Morning Prayer, in the office, when he goes out to lunch, under his alb at Communion, when he visits parishioners and when he makes hospital calls.
His Lenten discipline began as a response to the aforementioned dry spell. At some point, Sunday morning became just another thing to do. Get to church early enough to unlock the building, turn on the lights, start the coffee, make sure everything is ready to go, get vested, get through the service, meet with people, schedule appointments, turn everything off, lock up, visit a parishioner or two and call it a day. Sunday was not a Sabbath. Sunday had become just another work day. Holy Eucharist had lost its luster, its meaning and its mystery. It had ceased to be Holy and had become ordinary, and the worshipful words of the service had become a tired, meaningless old script read too often.
This is something all priests need to be on guard against, and it was staring him in the face. So he donned the cassock.
He donned the cassock to remind him of his calling. He donned the cassock as a daily reminder of the Holy Orders he vowed to live into. He donned the cassock to remind him of the burdens he carries as a priest. He donned the cassock to remind him that he was a conduit for holy things given to holy people. He donned the cassock to remind him to listen to the Spirit, because it is in our wilderness journeys that we are given a new way of being.
For this priest, the cassock reminds him of his daily walk with God and it reminds him of the dignity and benefit of those holy things of which we partake every Sunday.
Are you in a dry spell or living in the wilderness? Know that God is preparing you for something new.
Has Sunday become just another day? Has Sunday worship become just one more chore to check off the to-do list? Not all of us can, or should, wear cassocks to remind us of our relationship with God and others. But we should all remember that we are a holy people, and that our worship allows us to participate in and partake of holy things.
May your Lenten discipline allow you to listen for God doing something new. May your Lenten discipline allow you to gain a deeper sense of the mystery that is our worship. May your Lenten discipline remind you that you are a holy people. May your Lenten discipline give you a greater awareness that we have the honor and responsibility of sharing in holy things.
This Sunday, may you once again see holy things given to a holy people.
Amen.
Eastern Orthodox invitation to Communion
I read an article recently by a priest who wrote about a personal dry spell, or desert journey, or struggle or whatever you want to call it.
In that article he talked about his Lenten discipline of wearing a cassock on a regular basis. And by “regular basis,” I mean pretty much from the time his day starts until it ends. He wears it at Morning Prayer, in the office, when he goes out to lunch, under his alb at Communion, when he visits parishioners and when he makes hospital calls.
His Lenten discipline began as a response to the aforementioned dry spell. At some point, Sunday morning became just another thing to do. Get to church early enough to unlock the building, turn on the lights, start the coffee, make sure everything is ready to go, get vested, get through the service, meet with people, schedule appointments, turn everything off, lock up, visit a parishioner or two and call it a day. Sunday was not a Sabbath. Sunday had become just another work day. Holy Eucharist had lost its luster, its meaning and its mystery. It had ceased to be Holy and had become ordinary, and the worshipful words of the service had become a tired, meaningless old script read too often.
This is something all priests need to be on guard against, and it was staring him in the face. So he donned the cassock.
He donned the cassock to remind him of his calling. He donned the cassock as a daily reminder of the Holy Orders he vowed to live into. He donned the cassock to remind him of the burdens he carries as a priest. He donned the cassock to remind him that he was a conduit for holy things given to holy people. He donned the cassock to remind him to listen to the Spirit, because it is in our wilderness journeys that we are given a new way of being.
For this priest, the cassock reminds him of his daily walk with God and it reminds him of the dignity and benefit of those holy things of which we partake every Sunday.
Are you in a dry spell or living in the wilderness? Know that God is preparing you for something new.
Has Sunday become just another day? Has Sunday worship become just one more chore to check off the to-do list? Not all of us can, or should, wear cassocks to remind us of our relationship with God and others. But we should all remember that we are a holy people, and that our worship allows us to participate in and partake of holy things.
May your Lenten discipline allow you to listen for God doing something new. May your Lenten discipline allow you to gain a deeper sense of the mystery that is our worship. May your Lenten discipline remind you that you are a holy people. May your Lenten discipline give you a greater awareness that we have the honor and responsibility of sharing in holy things.
This Sunday, may you once again see holy things given to a holy people.
Amen.
Wednesday, February 25, 2015
Feb. 25, 2015
Abba Job said to Abba Serinus, “I am careful about what I do in the cell, but when I come out I do as the brothers do.” Abba Serinus said to him, “There is no great virtue in keeping to your regime in your cell, but there is if you keep it when you come out of your cell.”
It's been said that you are who you are when no one is looking. And there's certainly some truth to that. Do we publicly advocate equality while telling racist “jokes” behind closed doors? Do we sing the praises of a healthy diet and then at night, like the song says, hide in our closet eating Twinkies? Certainly what we do and how we act when we think no one is looking can be a measure of our true selves.
But as this conversation between Abbas Job and Serinus points out, maintaining our regimens in public is also important. When locked away in our own world, with nothing to distract us, it's easy to maintain a holy regimen. It's easy to participate in Morning Prayer when there are no other demands on our time. It's easy to stop everything and take a few minutes to pray the Noonday office when we are in our own home. It's easy to keep a fast if you don't have to explain to anyone why you aren't eating.
It's much more difficult to keep daily Morning Prayer when you have office deadlines to meet. It's much more difficult to stop for 10 minutes to pray at noon when people are constantly demanding your attention. It's much more difficult to keep a fast when you have a lunch meeting scheduled and tell the waitress, “Just water,” or feel like you need to explain why you need to turn down someone's offer to take you to lunch.
Abba Serinus is basically telling us that if we can't keep our disciplines and regimens in the face of outside pressure, why bother starting them at all?
We are called to observe a holy Lent through self-examination, repentance, prayer, fasting, self-denial and by reading and meditating on God's holy Word. These are all good things and, hopefully, they will bring us closer to God. But they are designed to remind us, and for us to re-learn, that God is first and foremost in our lives.
If our regimen calls for any of these things, but we only keep them when it's convenient for us, then we really aren't putting God first and foremost in our lives. If we only keep our regimens when it's convenient for us, then we are following a convenient god who is subservient to our wishes and desires.
This Lent, no matter what your regimen is, I pray that you are able to keep it at all times, both in your own home and whenever you are out with your brothers and sisters.
Amen.
It's been said that you are who you are when no one is looking. And there's certainly some truth to that. Do we publicly advocate equality while telling racist “jokes” behind closed doors? Do we sing the praises of a healthy diet and then at night, like the song says, hide in our closet eating Twinkies? Certainly what we do and how we act when we think no one is looking can be a measure of our true selves.
But as this conversation between Abbas Job and Serinus points out, maintaining our regimens in public is also important. When locked away in our own world, with nothing to distract us, it's easy to maintain a holy regimen. It's easy to participate in Morning Prayer when there are no other demands on our time. It's easy to stop everything and take a few minutes to pray the Noonday office when we are in our own home. It's easy to keep a fast if you don't have to explain to anyone why you aren't eating.
It's much more difficult to keep daily Morning Prayer when you have office deadlines to meet. It's much more difficult to stop for 10 minutes to pray at noon when people are constantly demanding your attention. It's much more difficult to keep a fast when you have a lunch meeting scheduled and tell the waitress, “Just water,” or feel like you need to explain why you need to turn down someone's offer to take you to lunch.
Abba Serinus is basically telling us that if we can't keep our disciplines and regimens in the face of outside pressure, why bother starting them at all?
We are called to observe a holy Lent through self-examination, repentance, prayer, fasting, self-denial and by reading and meditating on God's holy Word. These are all good things and, hopefully, they will bring us closer to God. But they are designed to remind us, and for us to re-learn, that God is first and foremost in our lives.
If our regimen calls for any of these things, but we only keep them when it's convenient for us, then we really aren't putting God first and foremost in our lives. If we only keep our regimens when it's convenient for us, then we are following a convenient god who is subservient to our wishes and desires.
This Lent, no matter what your regimen is, I pray that you are able to keep it at all times, both in your own home and whenever you are out with your brothers and sisters.
Amen.
Wednesday, February 18, 2015
Feb. 18, 2015
“I invite you, therefore, in the name of the Church, to the observance of a holy Lent, by self-examination and repentance; by prayer, fasting, and self-denial; and by reading and meditating on God's holy Word. And, to make a right beginning of repentance, and as a mark of our mortal nature, let us now kneel before the Lord, our maker and redeemer.”
Invitation to a holy Lent, final paragraph, BCP 265
Every year on this day, Ash Wednesday, we hear these words immediately before the imposition of ashes. Every year we are called to observe a holy Lent through prayer, fasting and study. Every year we are called to make a right beginning. And every year it is that final sentence that eventually convicts me as guilty of being unable to live up to and into expectations, standards and vows made.
Every year I talk about giving something up for Lent and making sure to replace what we gave up with something else; because, really, giving something up just leaves a habitual hole that will eventually get filled with something equally bad if we aren't careful. Give up sweets and replace them with baby carrots. Cut down on energy drinks, replace it with basic water, and give the money saved to the discretionary fund. Help protect the environment by reducing how many times you drive your car and figure out when and where you can walk or bike instead. Give up one or two television shows and fill the time with reading Scripture or some other edifying work. Give up a television show and fill the time with prayer.
The point of all this is not to feel like we are fasting 40 days and nights in the wilderness so that we are famished when Easter arrives. The point of all this is not to endure Lent so that we can “get back to normal” after Easter. The point of all this is not to make Lent miserable, but holy. The point of all this is to make a right beginning.
Lent basically began as a lead-in to Easter. “If we are going to celebrate the Resurrection and all that means,” those first Christians thought, “then maybe it would be helpful if we spent time contemplating the Resurrection and what it means for us and for all humanity.” And so developed the custom of preparing for that holy time in what we now know as the season of Lent. And also over time, unfortunately, Lent took on the tone of self-flagellation, reminding everyone what poor, miserable sinners they were, and got everybody singing, “Nobody likes me, everybody hates me, guess I'll go eat worms.”
But what it changed into misses the point that Lent is, or should be, a season of holy self-examination. What it changed into misses the point that Lent is about drawing closer to God. What it changed into misses the point that Lent is about right beginnings. And it's the right beginning that eventually convicts me as guilty of being unable to live up to and into expectations, standards and vows made.
Because although I make vows and set expectations and standards at the beginning of every Lent, I eventually fall short and fall back into old habits and patterns. I fall back into those things because they are easy and mindless. Eventually I find that I have returned to life as normal. And just as certain that I will fail at some vow or expectation or standard and return to life as normal, it is just as certain that Ash Wednesday and Lent will arrive next year to politely request that I make a right beginning.
At baptism we are sealed and marked as Christ’s own forever. The ashes you receive today are an outward and visible sign of that perpetual mark. But unlike the one-time event that is baptism, and unlike the indissoluble seal given at baptism, discipleship is an everyday struggle with its ups and downs, joys and sorrows, successes and failures, falling away and drawing nearer, and its continual call to make a right beginning.
Today may we make a right beginning so that, come Easter, we don't return to life as normal, but begin a life resurrected.
Amen.
Invitation to a holy Lent, final paragraph, BCP 265
Every year on this day, Ash Wednesday, we hear these words immediately before the imposition of ashes. Every year we are called to observe a holy Lent through prayer, fasting and study. Every year we are called to make a right beginning. And every year it is that final sentence that eventually convicts me as guilty of being unable to live up to and into expectations, standards and vows made.
Every year I talk about giving something up for Lent and making sure to replace what we gave up with something else; because, really, giving something up just leaves a habitual hole that will eventually get filled with something equally bad if we aren't careful. Give up sweets and replace them with baby carrots. Cut down on energy drinks, replace it with basic water, and give the money saved to the discretionary fund. Help protect the environment by reducing how many times you drive your car and figure out when and where you can walk or bike instead. Give up one or two television shows and fill the time with reading Scripture or some other edifying work. Give up a television show and fill the time with prayer.
The point of all this is not to feel like we are fasting 40 days and nights in the wilderness so that we are famished when Easter arrives. The point of all this is not to endure Lent so that we can “get back to normal” after Easter. The point of all this is not to make Lent miserable, but holy. The point of all this is to make a right beginning.
Lent basically began as a lead-in to Easter. “If we are going to celebrate the Resurrection and all that means,” those first Christians thought, “then maybe it would be helpful if we spent time contemplating the Resurrection and what it means for us and for all humanity.” And so developed the custom of preparing for that holy time in what we now know as the season of Lent. And also over time, unfortunately, Lent took on the tone of self-flagellation, reminding everyone what poor, miserable sinners they were, and got everybody singing, “Nobody likes me, everybody hates me, guess I'll go eat worms.”
But what it changed into misses the point that Lent is, or should be, a season of holy self-examination. What it changed into misses the point that Lent is about drawing closer to God. What it changed into misses the point that Lent is about right beginnings. And it's the right beginning that eventually convicts me as guilty of being unable to live up to and into expectations, standards and vows made.
Because although I make vows and set expectations and standards at the beginning of every Lent, I eventually fall short and fall back into old habits and patterns. I fall back into those things because they are easy and mindless. Eventually I find that I have returned to life as normal. And just as certain that I will fail at some vow or expectation or standard and return to life as normal, it is just as certain that Ash Wednesday and Lent will arrive next year to politely request that I make a right beginning.
At baptism we are sealed and marked as Christ’s own forever. The ashes you receive today are an outward and visible sign of that perpetual mark. But unlike the one-time event that is baptism, and unlike the indissoluble seal given at baptism, discipleship is an everyday struggle with its ups and downs, joys and sorrows, successes and failures, falling away and drawing nearer, and its continual call to make a right beginning.
Today may we make a right beginning so that, come Easter, we don't return to life as normal, but begin a life resurrected.
Amen.
Wednesday, February 11, 2015
Feb. 11, 2015
“I would like to see them blow out some of these lower-level teams; they've never really dominated.”
NCAA Basketball Analyst when discussing Kentucky's 23-0 record
I'm not a basketball fan. I follow Gonzaga only because we started paying attention to them while in seminary as a way to stay connected to Spokane. And I will watch the NCAA tournament up until GU loses. But even if you've only been paying limited attention to the sports world, you've likely heard of Kentucky's quest for perfection (the Zags, by the way, are 24-1).
As I listened to this person discuss Kentucky's record and whether or not they could indeed wrap up the season undefeated, I kept hearing reasons as to why they weren't really that good. They allow “lower quality teams” to remain in the game. They don't dominate the teams they should. They've had to go to overtime and double overtime against two unranked opponents. In other words, they aren't doing enough to satisfy my personal standards.
And I got the distinct feeling that, had UK blown out their opponents, this same person would be complaining that we could never know how good they really were because they never got challenged, we've never seen them deal with pressure, we don't know if they have any strength of character.
This sounded to me an awful lot like how people view God.
At Morning Prayer yesterday, we read Part I of Psalm 78:
They railed against God and said,* “Can God set a table in the wilderness?
True, he struck the rock, the waters gushed out, and the gullies overflowed;*
but is he able to give bread or to provide meat for his people?”
He rained down manna upon them to eat* and gave them grain from heaven.
So mortals ate the bread of angels;* he provided for them food enough.
But they did not stop their craving,* though the food was still in their mouths.
At what point do we stop denigrating God and others for not always living up to our standards? At what point do we stop focusing on what's absent and begin focusing on what is present? At what point do we stop our craving even though we have been provided food enough?
Maybe that time is now. Now is the time to build up instead of tear down. Now is the time to focus on our abundance rather than our scarcity. Now is the time to give thanks for what we have been given rather than grumble about what we are missing.
In other words: All good gifts around us are sent from heaven above; then thank the Lord, O thank the Lord for all his love.
Amen.
NCAA Basketball Analyst when discussing Kentucky's 23-0 record
I'm not a basketball fan. I follow Gonzaga only because we started paying attention to them while in seminary as a way to stay connected to Spokane. And I will watch the NCAA tournament up until GU loses. But even if you've only been paying limited attention to the sports world, you've likely heard of Kentucky's quest for perfection (the Zags, by the way, are 24-1).
As I listened to this person discuss Kentucky's record and whether or not they could indeed wrap up the season undefeated, I kept hearing reasons as to why they weren't really that good. They allow “lower quality teams” to remain in the game. They don't dominate the teams they should. They've had to go to overtime and double overtime against two unranked opponents. In other words, they aren't doing enough to satisfy my personal standards.
And I got the distinct feeling that, had UK blown out their opponents, this same person would be complaining that we could never know how good they really were because they never got challenged, we've never seen them deal with pressure, we don't know if they have any strength of character.
This sounded to me an awful lot like how people view God.
At Morning Prayer yesterday, we read Part I of Psalm 78:
They railed against God and said,* “Can God set a table in the wilderness?
True, he struck the rock, the waters gushed out, and the gullies overflowed;*
but is he able to give bread or to provide meat for his people?”
He rained down manna upon them to eat* and gave them grain from heaven.
So mortals ate the bread of angels;* he provided for them food enough.
But they did not stop their craving,* though the food was still in their mouths.
At what point do we stop denigrating God and others for not always living up to our standards? At what point do we stop focusing on what's absent and begin focusing on what is present? At what point do we stop our craving even though we have been provided food enough?
Maybe that time is now. Now is the time to build up instead of tear down. Now is the time to focus on our abundance rather than our scarcity. Now is the time to give thanks for what we have been given rather than grumble about what we are missing.
In other words: All good gifts around us are sent from heaven above; then thank the Lord, O thank the Lord for all his love.
Amen.
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