Holiness Codes

Wednesday, May 17, 2006 -- Week of 5 Easter

"Morning Reflections" is a brief thought about the scripture readings from the Daily Office of Morning and Evening Prayer according to the practice found in the Book of Common Prayer of the Episcopal Church.

Morning Prayer begins on p. 80 of the Book of Common Prayer.
Evening Prayer begins on p. 117

An online resource for praying the Daily Office is found at www.missionstclare.com
Another form of the office from Phyllis Tickle's "Divine Hours" is available on our partner web site www.ExploreFaith.org at this link -- http://explorefaith.org/prayer/fixed/index.html

Discussion Blog
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Today's Readings for the Daily Office (p. 963)
Psalms 72 (morning) // 119:73-96 (afternoon)
Leviticus 19:1-18
1 Thessalonians 5:12-28
Matthew 6:19-24

This is one of those mornings when I'd like to write three reflections because there is so much in the readings. I'll stick with the first reading though.

The opening of the 19th chapter of Leviticus sings the theme of much of the book. "You shall be holy, for I the Lord your God am holy." Leviticus visions two kinds of related holiness. There is the holiness that is the separation of the sacred from the profane, the whole from the divided, the complete from the partial. And there is the moral and ethical holiness as a way to live, a set of actions and behaviors.

Holiness as separation begins with God who is holy, separate and distinct from humanity. Circles of holiness radiate from the sanctuary in the middle of the Temple, the holiest place on earth because of its proximity to God. The priest who serve the sanctuary are separate from other people. Israel as God's holy people is separate from the other nations. Leviticus articulates sets of purity boundaries between clean and unclean -- animals, foods, various human situations. There are also prohibitions for the mixing of things that God has separated in creation -- no sowing of two kinds of seeds in a field or wearing a blend of fabrics. For many kinds of defilements, Leviticus provides for a ritual means of restoration to cleanliness or holiness.

Many other holiness commandments have an ethical or moral dimension. A farmer is not to reap to the very edges of a field or to pick up the fruit that may fall accidentally during the harvesting. The boundaries and gleanings (droppings) are to be left for the poor and the alien. (It is interesting how these codes are so separatist on one hand, yet so hospitable toward aliens on the other. I wish Christians who so strongly value their particular identity and calling to be a holy people would also embrace the traditions of hospitality toward the stranger and alien at this time when our political community talks about the challenges of immigration.)

Scholars believe that most of the holiness code was developed when Israel's existence as a people was threatened during the exile and post-exilic period. These practices helped define Israel as a people separate and distinct from the others during a time when their identity was threatened.

Many of these laws seem odd to us. But their study can prove fruitful. I've used the image of the field and harvest (unsuccessfully) as a metaphor for my work and time. If I will not completely schedule my time or fill my entire day with tasks, if I will keep some of my borders unharvested, I will be free to respond to the needs that may present themselves without appointment. I will have something left over to give away. Too often I begin a day with more scheduled commitments than I can reasonably accomplish. It's like my field has already been clear cut. There are no borders, no gleanings for the poor or needy.

I'd better finish. I'm already running behind schedule.

Lowell
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The Rev. Lowell Grisham
St. Paul's Episcopal Church
Fayetteville, Arkansas