Blogs from Lambeth

Wednesday, July 30, 2008 -- Week of Proper 12
William Wilberforce

Today's Reading for the Daily Office (Book of Common Prayer, p. 977)
Psalms 72 (morning) 119:73-96 (evening)
Judges 3:12-30
Acts 1:1-14
Matthew 27:45-54

It is a dramatic day for our reading. We experience again the death of Jesus, which becomes the door for resurrection -- new life and reconciliation for all. And we read of the ascension of Jesus which begins the story of the church.

As part of my morning reading today, I caught up a bit with the accounts of the meeting of the Anglican bishops at Lambeth. I thought I would offer one of our Bishop's entries in today's Morning Reflection. Bishop Larry Benfield is among several "blogging bishops" who are posting their observations and thoughts on the Lambeth Journal web page: http://episcopalchurch.typepad.com/lambethjournal/

This is Larry's post from yesterday, July 29:

In what may have been a first for a Lambeth Conference, Rabbi Sir Jonathan Saks, chief rabbi of the United Hebrew Congregations of the Commonwealth, spoke to a plenary session of the conference Monday evening. It was a strong and passionate message on the importance of covenant.

He told us that in preparing for this speech, he remembered the tears of his own people who had suffered at the hands of Christians for a thousand years until the time of the Holocaust. It was then, in the 1940s, that Christians, particularly as shown in the work of Archbishop William Temple, joined in common cause with Jews in what Rabbi Saks described as a covenant of fate. Such a covenant arises out of the shared sufferings and the common fate of groups of people.

It was a similar covenant that marked the relationship of Noah and God, and our speaker said that it was essential that we continue to seek out such a covenant in our own lives. Global powers these days seem intent on taking life and harming the environment, and the powers of technology are breaking people up into small groups of like-minded people. To counteract these processes, he said that we need to emulate the covenant of Noah in three ways: that we respect human life, as evidenced in the prohibition of the shedding of blood; that we respect the integrity of the environment, as evidenced in God's promise not to destroy the earth; and that we respect diversity, as evidenced in the rainbow that shows all colors forming one whole. The speech received the longest standing ovation of any presentation so far at Lambeth, and I think it faced squarely the problems that we see every day, as reported on television and in newspapers.

Earlier in the day the Windsor Continuation Group held a second hearing about what steps to take in light recent provincial incursions, blessings of same sex relationships, and suitable candidates for ordination to the episcopate. Hundreds of bishops attended, and speakers were allowed to address the groups members, each person receiving up to three minutes; this process lasted well over an hour.

As you might imagine, comments varied not simply widely, but extremely. Perhaps the most disturbing one I heard was that there is only one interpretation of scripture. If that were indeed the case, preaching would have ceased over 1900 years ago; the reality is that every generation, indeed, every preacher has been called by God to interpret Holy Scripture in light of the concerns of the day. The most hopeful comment was from someone in the Episcopal Church who is committed to staying in the church in spite of disagreeing over the appropriateness of recent actions, and who wondered why the rest of the Communion couldn't act similarly.

I ended up being the clean up hitter, the last person to speak. My comments were brief. I told the assembled people that my fear is that we are raising issues of church government, finding suitable candidates for ordination, and the pastoral response of the church to its members to the level of creedal authority. Doing so will eventually turn us into a confessing church, not a catholic one, and that is bad for the long term health of the Anglican Communion. If we have experienced anything through the stories shared at the Lambeth Conference this week, it has been that there is a need for a catholic Anglican expression of Christianity that has the power to be experienced in any village, community, or urban area in the world. Confessing churches cannot fill that role; a catholic church can.

______

I think that Larry may have been referencing my lifetime friend Duncan Gray, III, who spoke movingly about his experience as a Bishop who opposed the ordination of Gene Robinson but who knows his colleagues who endorsed Gene to be faithful Christians. Part of Bishop Gray's address follows:

What I cannot make peace with is the portrayal of my sister and brother bishops in the Episcopal Church, who disagree with me, as bearers of a false gospel. That portrayal does violence to the imperfect, but faithful, grace-filled, and often costly way, in which they live out their love of the Lord Jesus Christ.

Yes, I am in serious disagreement with many of them on the very critical sacramental and ethical issues about which the Communion is in deep conflict. Are we sometimes, at best, insensitive to the wider context in which we do ministry, and at worst, deeply embedded in American arrogance Absolutely! And for that insensitivity and arrogance we have begged the Communion's forgiveness on several occasions. "But do I see the Church in them?" as the most serious question at the last hearing asked. As God is my witness, I do. Despite my profound disagreements I continue to pray "One Lord, one faith, one baptism." We continue to reaffirm our creedal faith together. We continue to gather round the Lord's table together, bringing the brokenness and imperfectness of our lives into the healing embrace of our Lord who sends us out together to the poor, the weak and the hopeless. And, in the midst of our internal conflicts, they show me Jesus.

There are dozens of bishops like me in the Episcopal Church. We are not a one, or even two dimensional Church. We are a multitude of diverse theological, ecclesiological and sacramental perspectives and the vast majority of us have figured out a way to stay together.How is this possible? I think it begins with the gift from Saint Paul, who taught us the great limitations of even our most insightful thought. We do, every one of us, "see through a glass, darkly." And none of us can say to the other, "I have no need of you."

One day, Saint Paul says, we will see face to face, the glory that we now only glimpse. But in the meantime, as each of us struggles to be faithful, may each of us, the Episcopal Church and the wider communion, find the courage, and the humility, to say to one another, "I need you for my salvation and for the salvation of the world."

_______

Duncan's entire offering is posted here: http://bishopalan.blogspot.com/2008/07/man-from-south.html

Lowell
_____________________________________________

Audio podcast: Listen to an audio podcast of the most recent Morning Reflections from today and the past week. Click the following link: Morning Reflection Podcasts

About Morning Reflections
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 location -- http://explorefaith.org/prayer/fixed/index.html


The Mission of St. Paul's Episcopal Church
is to explore and celebrate
God's infinite grace, acceptance, and love.

Visit our web site at www.stpaulsfay.org

Our Rule of Life

We aspire to...
worship weekly
pray daily
learn constantly
serve joyfully
live generously.

Evil and Love

Tuesday, July 29, 2008 -- Week of Proper 12
Mary and Martha of Bethany

Today's Reading for the Daily Office (Book of Common Prayer, p. 977)
Psalms 61, 62 (morning) 68:1-20(21-23)24-36 (evening)
Judges 1:1-5, 11-23
Romans 16:17-27
Matthew 27:32-44

Our gospel today is a picture of corporate violence and evil. The authorities of religion and state have combined to condemn Jesus to be executed as a blasphemer and criminal. But since the religious authorities no longer have the power to carry out their death sentence, Jesus is killed as an enemy of the state. Jesus has been accused of political sedition, he has been tried and judged guilty.

All of this happens under the jurisdiction of the two societies who are regarded by history as exemplary in their particular character. Israel is the mother of monotheism and the font of Western religion. Israel is a prototype of religious community. Rome is an empire identified with the rule of law. Rome brought the rule of law to most of the Western world and established enduring legal institutions which brought order and justice across a wide expanse of civilization. Israel became a metaphor for religion; Rome became a metaphor for law.

The two most exemplary human traditions of religion and law fail utterly toward Jesus. The best systems that humans could create produce injustice and violence. In his person, Jesus absorbs the corporate evil of religion and state. He stands in solidarity with every person who has ever been the victim of religious purging or political malevolence. In Jesus, the systems are exposed as broken and evil.

Simon of Cyrene is a stranger from Libya. He is conscripted to participate in this execution. His willingness or unwillingness is immaterial. He is a little piece of collateral damage in a bigger scene of violence. He stands for all of those who have been caught in the teeth of events that are bigger than we can escape. He is the innocent bystander who becomes the victim.

The violence is cruel and methodical. There is sport involved in this killing. They watch the suffering bemused. Such pitiless scenes have been part of the human experience throughout our history. We turn these exercises into entertainment in movies and video games. In dark places around the globe, our brothers and sisters participate in these cruelties. In Guantanamo and how many other locations do they perform these acts in our name.

Jesus is the object of scorn and derision of all. Those of high and low estate condemn and taunt him. The powerful and the authorities mock him. The criminals who share his fate join in the scoffing. There are no friends or supporters here. He is isolated, alone, helpless. He is everyone who has ever been the outcast or object.

He is the ultimate failure. "If you are the Son of God, come down from the cross." He stays, painfully pinned to the instrument of his slow death. "He saved others; he cannot save himself." Nothing good from his past is effective here. "He is the King of Israel; let him come down from the cross now." Whatever has been hopeful or exhilarating is dashed. "He trusts in God; let God deliver him now, if he wants to." God does nothing.

The picture is one of complete horror. Whatever evils humans can create, they are heaped upon Jesus.

He takes it all. He does not turn away. He does not strike back in anger or violence. He does not condemn, but forgives. He does nothing. Except love. He abandons himself to God, and returns only love toward the evils that assault him.

We say there is no more exquisite picture of God than this. This is who God is; this is what God does.

In the face of such love, how shall we be?

Lowell

_____________________________________________

Audio podcast: Listen to an audio podcast of the most recent Morning Reflections from today and the past week. Click the following link: Morning Reflection Podcasts

About Morning Reflections
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 location -- http://explorefaith.org/prayer/fixed/index.html


The Mission of St. Paul's Episcopal Church
is to explore and celebrate
God's infinite grace, acceptance, and love.

Visit our web site at www.stpaulsfay.org

Our Rule of Life

We aspire to...
worship weekly
pray daily
learn constantly
serve joyfully
live generously.

Lowell Grisham, Rector

St. Paul's Episcopal Church
Fayetteville, Arkansas

Fundamental Promises

Monday, July 29, 2008 -- Week of Proper 12
Mary and Martha of Bethany

Today's Reading for the Daily Office (Book of Common Prayer, p. 977)
Psalms 56, 57, [58] (morning) 64, 65 (evening)
Joshua 24:16-33
Romans 16:1-16
Matthew 27:24-31

We are back at Shechem, where Joshua addresses the people. "Choose this day whom you will serve," he has challenged them. Will they serve the other gods, the gods of the lands, or will they serve the God who has brought them out of bondage in Egypt and fought with them through the struggle into their promised inheritance? The people profess their loyalty to God. But Joshua reminds them how hard it will be.

Joshua offers three actions to structure Israel's commitment: a covenant, a book of the law, and a stone witness as a ritual reminder.

This Sunday our congregation will transfer the feast of the Transfiguration (August 6) to Sunday and let it serve for us as a Baptismal feast. We will renew the covenant that each of us made at our Baptisms and reaffirmed at our Confirmations. The Baptismal Covenant (Book of Common Prayer, p. 304) begins with our proclamation of the Triune God whom we serve, articulated through the Apostles' Creed. It continues with the description of the Christian life in the form of five questions that outline the essence of our rule of life. The font, the place of the waters of new birth, serves as a witness reminding us always of the gift and promises that have incorporated us into the Body of Christ. (We keep holy water in the font and place it near the entrance to the chancel so that those who approach the sanctuary may remember their baptisms ritually by touching the water and signing themselves with the cross.)

Our baptismal actions are not unlike those of Joshua and Israel. It is a good thing to remember who we are and whose we are and to renew our identity and promises.

We commit ourselves to the God whom we have known as One God: Father, Son and Holy Spirit.

We commit ourselves to a rule of life:
...to continue in the apostles' teaching and fellowship, in the breaking of bread, and in the prayers,
...to persevere in resisting evil, and whenever we fall into sin, repent and return to the Lord,
...to proclaim by word and example the Good News of God in Christ,
...to seek and serve Christ in all persons, loving our neighbor as ourself,
...to strive for justice and peace among all people, and respect the dignity of every human being.

As the congregation before Joshua proclaimed, "We will serve the Lord," so our congregation will answer the questions which place our commitments before us, "I will with God's help."

It is a good thing to remind ourselves regularly of our identity and our calling.

Grant, O Lord, that all who are baptized into the death of Jesus Christ your Son may live in the power of his resurrection and look for him to come again in glory; who lives and reigns now and for ever. Amen.

Lowell

_____________________________________________

Audio podcast: Listen to an audio podcast of the most recent Morning Reflections from today and the past week. Click the following link: Morning Reflection Podcasts

About Morning Reflections
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 location -- http://explorefaith.org/prayer/fixed/index.html


The Mission of St. Paul's Episcopal Church
is to explore and celebrate
God's infinite grace, acceptance, and love.

Visit our web site at www.stpaulsfay.org

Our Rule of Life

We aspire to...
worship weekly
pray daily
learn constantly
serve joyfully
live generously.

Lowell Grisham, Rector

St. Paul's Episcopal Church
Fayetteville, Arkansas

Judas' Death

Friday, July 25, 2008 -- Week of Proper 11
Saint James the Apostle

Today's Reading for the Daily Office (Book of Common Prayer, p. 977)
Psalms 40, 54 (morning) 51 (evening)
Joshua 9:22 - 10:15
Romans 15:14-24
Matthew 27:1-10

(I misread my calendar yesterday; today is St. James' Day; you may wish to use the readings I posted yesterday, Prayer Book p. 998)

How did Judas die? It's one of those questions that challenges a literal interpreter. Matthew has one version. Acts has a different version.

Today we read Matthew's version, set within the Passion of Jesus. Jesus has been arrested, bound and is being led away. Whatever it was that Judas hoped to accomplish, it has turned very bad. Judas repents of his betrayal. He tries to return the thirty pieces of silver, but the chief priests and elders refuse. Judas throws down the money in the Temple and goes away. He hangs himself. (The story is not unlike the dignified suicide of Ahithophel who betrayed David.)

Since the money is defiled blood money, it can't be used in the Temple. The authorities buy a potter's field to become a cemetery for foreigners. That field is called the "Field of Blood." Matthew closes with passages from Zechariah (a prophetic act concerning thirty pieces of silver which the prophet throws into the Temple) and Jeremiah (who visits a potter in chapter 18, prophesies horror at the valley of the son of Hinnom in chapter 19, and buys a field in chapter 32). It is characteristic of Matthew to use quotes from the Hebrew scripture as references for his narrative, calling the story the fulfillment of the scripture.

Acts 1 tells the story of the death of Judas in an aside as part of the story of the calling of Matthias who restores the apostles' number to twelve. According to this version, Judas himself bought a field with the money, "and falling headlong (alternate translation: "swelling up"), he burst open in the middle and all his bowels gushed out." This undignified death led to the naming of that field "Hakeldama, that is Field of Blood." Then Acts concludes with two verses from Psalms which frame the intent to elect a successor to the "position of overseer."

We have two different versions about the death of Judas and the purchase of a Field of Blood. The more powerful meaning behind the betrayer's death is the contrast his story makes with the story of Peter's betrayal and restoration. Although Peter betrayed Jesus also, he did not take his life or leave the fellowship. Peter stayed around despite his failure and shame, and he was healed, restored, and authorized as a servant leader of the church. Judas' real sin was his belief that his failure was greater than Jesus' goodness. If he did take his own life, it was the ultimate act of control. Had he only surrendered control and trusted, he too could have been restored.

Lowell

Neighbors and Conflict

Thursday, July 24, 2008 -- Week of Proper 11
Saint James the Apostle

Today's Reading for the Daily Office (Book of Common Prayer)
EITHER: the readings for Thursday of Proper 11, p. 977)
Psalms 50 (morning) [59, 60] or 66, 67 (evening)
Joshua 9:3-21
Romans 15:1-13
Matthew 26:69-75

OR: the readings for St. James (p. 998)
Morning: Psalm 34; Jeremiah 16:14-21; Mark 1:14-20
Evening: Psalm 33, Jeremiah 26:1-15; Matthew 10:16-32

(I read the lections for Thursday of Proper 11)


How are we to treat our neighbors, especially when there are tensions between us?

Joshua has been told to annihilate them. The army of Israel has been consecrated to a holy war. God will fight for them as a divine warrior, but God requires that some of the spoils of war be set aside from Israel's use and placed under the ban, to be given to God as a sacrifice. The instructions are at the beginning of chapter eight. Israel is not to claim as slaves the survivors of the defeated peoples, but rather they are to destroy them all in an act of complete genocide. Their enemies' lives will be given to God. We've already seen in the story of Achan how seriously God takes the ban. The expectation throughout the military campaign of Joshua is that the armies will kill every human being, including women and children, as an act of worship and sacrifice to God. Israel will be allowed to keep for their own use the defeated peoples' cattle or other valuables as booty.

Now, that's one answer. How do we treat our neighbors, especially when there are tensions between us? Destroy them. Solves the problems, doesn't it? It is Joshua's understanding that genocide is God's command to him and to his armies.

As we begin today's reading in Joshua, we pick up some local responses to the Israelite invasion. Chapter nine opens with the gathering of all of the local kings from the various indigenous tribe to create an army to fight Joshua. That's a pretty typical response to threat. Fight it out. Destroy or be destroyed.

But one city acts with a creative bit of cunning diplomacy. The citizens of Gibeon outfit a delegation that appears to have traveled for a long journey. They flatter the Israelites, saying they have heard from afar of the power and victory of their armies, and they seek to make a treaty. The ordinary Israelites, Joshua, and the leaders all fall for the ruse. Thinking the Gibeonites live far away, they make a treaty with them. Actually they are neighbors whom God has commanded Israel to "utterly destroy" and to "make no covenant with them and show them no mercy." (Deuteronomy 7:2)

When the trick is discovered, Joshua is mad. He's also in a pickle. He's under divine instruction to annihilate them. He's also made a solemn oath not to. His solution? He makes them slaves, they will be drawers of water and hewers of wood; some will serve in "the house of my God."

How do we treat our neighbors? Paul finishes his exhortation for tolerance today. "We who are strong ought to put up with the failings of the weak, and not to please ourselves. Each of us must please our neighbor for the good purpose of building up the neighbor. ...Welcome one another, therefore, just as Christ has welcomed you."

Paul is creating a new society. He is welcoming Gentiles into the community as equals with Jews. He broadens the circle of God's blessing infinitely. He closes this section with a beautiful benediction: "May the God of hope fill you with all joy and peace in believing, so that you may abound in hope by the power of the Holy Spirit." Radical hospitality and blessing.

But what if someone messes up? ...real bad?

We have the story of Peter's betrayal. Not once, but three times Peter fails and betrays Christ. He has fallen. He is a coward and a traitor. He is no better than Judas.

What does Jesus do about Peter? Maybe the answer is in John's gospel, when the resurrected Christ visits Peter and asks him three times, "Peter, do you love me?" Three times Peter responds, "Yes." Jesus commissions him to service -- "Feed my lambs; tend my sheep."

How do you treat your neighbor, especially when there is tension or conflict? Some Biblical solutions from today's readings: Fight and destroy. Negotiate. Tolerance and radical hospitality. Forgiveness and renewal. Different people choose different Biblical solutions. What's your choice?

Lowell
____________________________

Audio podcast: Listen to an audio podcast of the most recent Morning Reflections from today and the past week. Click the following link: -- Morning Reflection Podcasts About Morning Reflections "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 location -- http://explorefaith.org/prayer/fixed/index.html Discussion Blog: To comment on today's reflection or readings, go to http://lowellsblog.blogspot.com, or click here for Lowell's blog find today's reading, click "comment" at the bottom of the reading, and post your thoughts.

The Mission of St. Paul's Episcopal Church is to explore and celebrate God's infinite grace, acceptance, and love. See our Web site at www.stpaulsfay.org Our Rule of Life: We aspire to... worship weekly pray daily learn constantly serve joyfully live generously. Lowell Grisham, Rector St. Paul's Episcopal Church Fayetteville, Arkansas

Ebal and Gerizim

Wednesday, July 23, 2008 -- Week of Proper 11
Thomas a Kempis

Today's Reading for the Daily Office (Book of Common Prayer, p. 977)
Psalms 119:49-72 (morning) 49, [53] (evening)
Joshua 8:30-35
Romans 14:13-23
Matthew 26:57-68

Today we have a dramatic liturgy at a very holy and historic site. The two mountains of Gerizim and Ebal overlook a valley where Abraham built an altar and Jacob a well. It is the site of Joseph's tomb near the great tree of Moreh. A city there became Samaria, the one-time capital of the northern kingdom of Israel, the holy city of the Samaritans for whom Mount Gerizim was their holy mountain.

For an image of the two mountains with the modern city of Nablus in between, go to the following link: http://www.bibletrack.com/notes/image/Ebal-Gerizim.jpg

In this dramatic place, Joshua leads "all Israel, alien as well as citizen" in a liturgical event. Joshua built an altar of unhewn stones. He raised other stones which were plastered with lime. On those stones were written the law of Moses. The tribes are divided between the two mountains and the levitical priests carry the ark of the covenant before them. From the northern Mount Ebal are read the curses (maybe those found in Deuteronomy 27); from the southern Mount Gerizim are read the blessings. I can picture the whole scene in my imagination. Good liturgy.

It is interesting to go to Deuteronomy 27 to read another version of this event. We have a text of twelve curses. (We don't have a corresponding text of blessings, though the next chapter may have connections with the Joshua event.) These curses concern certain actions that could be done in secret and thus be difficult to control by public sanctions: "Cursed be anyone who makes an idol ...and sets it up in secret. ...Cursed be anyone who misleads a blind person on the road. ...Cursed be anyone who deprives the alien, the orphan, and the widow of justice."

Of this latter curse, I'm reminded of the not-infrequent injustice that happens around here. Many of the laborers who do construction work in Northwest Arkansas are undocumented aliens. Unscrupulous employers sometimes hire them and cheat them of some of their promised wages because they know the aliens have no standing to challenge them in court. I've heard of workers who are hurt and summarily dismissed. They do not have workers compensation to help with their recovery.

It is significant that Joshua included the "alien as well as the citizen" in this liturgical covenant, and that there was special provision for justice for the alien. That provision is consistent with Biblical tradition that we find elsewhere, such as in Leviticus 19: "When an alien resides with you in your land, you shall not oppress the alien. The alien who resides with you shall be to you as the citizen among you; you shall love the alien as yourself, for you were aliens in the land of Egypt; I am the Lord your God." Our conversation about aliens residing in the U.S. could be informed by these compassionate traditions.

It was at this same place that Jesus reached across a profound, alien, cultural divide and shared water and conversation with a Samaritan woman at the well in Sychar.

Maybe there is also a thematic connection with the portion of Paul's letter to the Romans that we read today. As he does in several places in his writing, Paul encourages his congregations to willingly limit their personal liberties out of consideration and respect for others. If it would offend the scruples of a neighbor for you to eat meat sacrificed to the Roman gods (even though you know such gods do not exist), refrain from eating such meat in their presence, for their sake. You are completely free to eat such meat. But restrain your liberty in their presence for the sake of their conscience, not yours.

Paul has his limits about such things. Though some of the circumcised Christians are offended by their brothers who are uncircumcised, Paul argues forcefully that they shall not be circumcised as a prerequisite to their full participation in the fellowship. Get over your scruples, he tells the circumcision party. But whenever he can, Paul urges us to limit our freedoms should they bring offense to others. Joshua instructed the people of Israel to treat with equal respect and justice those aliens that lived among them.

What can we do to accommodate others while retaining our own liberties? That's a perpetual question. Unless grave injustice it at issue, there is a strong tradition that we yield in consideration of others as much as possible.

Lowell

_____________________________________________

Audio podcast: Listen to an audio podcast of the most recent Morning Reflections from today and the past week. Click the following link: Morning Reflection Podcasts

About Morning Reflections
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 location -- http://explorefaith.org/prayer/fixed/index.html


The Mission of St. Paul's Episcopal Church
is to explore and celebrate
God's infinite grace, acceptance, and love.

Visit our web site at www.stpaulsfay.org

Our Rule of Life

We aspire to...
worship weekly
pray daily
learn constantly
serve joyfully
live generously.

Lowell Grisham, Rector

St. Paul's Episcopal Church
Fayetteville, Arkansas

Joshua to Jesus

Tuesday, July 22, 2008 -- Week of Proper 11
Saint Mary Magdalene

Today's Reading for the Daily Office (Book of Common Prayer)
EITHER: the readings for Tuesday of Proper 11 (p. 977)
Psalms 45 (morning) 47, 48 (evening)
Joshua 8:1-22
Romans 14:1-12
Matthew 26:47-66

OR: the readings for St. Mary Magdalene (p. 998)
Morning: Psalm 116; Zephaniah 3:14-20; Mark 15:47 - 16:7
Evening: Psalms 30, 149; Exodus 15:19-21; 2 Corinthians 1:3-7

(I read the lections for Tuesday of Proper 11)


I didn't look ahead, so I assumed we would finish the story of Achan today in the first lesson, but we skipped right to the second battle of Ai and its destruction. Joshua may resume the holy war because the community has rid itself of the contamination of the sin of Achan. Achan had coveted several items of value from Jericho and secretly hidden them. God had instructed Joshua to destroy everything as being under that ban, given to God and therefore destroyed. Yesterday when the army attacked Ai it was routed -- they bore the communal responsibility for Achan's sin, so God devoted Israel to destruction. The sin must be purged.

When Joshua asked, Achan confessed his sin. To rid the community of its contamination, Achan with all of his family and possessions, was stoned to death, burned with fire, and covered with a great heap of stones.

So many fundamental principles of the early Hebrew community come to fore in this story. Holy War -- where God fights and brings victory, therefore God receives the spoils (which are burned). The corporate responsibility for sin -- Achan's sin may have been individual and secret, but all Israel was contaminated. The need for holiness -- the source of the sin must be purged completely for the community to be restored to its state of purity before God.

So much of the communal practice embodied in things like the Holiness Code (Leviticus 17-26) was influenced by the values illustrated in the story of Achan's sin. Customs of atonement and purification have similar roots.

In today's story of the second attack on Ai, we see God again supporting the army of Israel to victory. The rule of the holy war is modified somewhat from the commandment regarding Jericho (which was to be totally destroyed). From this point on, Israel is commanded to follow the more usual pattern of killing all potential slaves, but keeping the other spoils of war -- cattle and valuables.

We can still see the effects of these principles, especially in some forms of Christianity which picture God primarily through the lens of stories like this one about Achan. In their theology, God is holy and pure; God cannot have any relationship with the profane. Sin is a matter of purity and obedience. One who is impure or disobedient must be punished, atoned for, exiled or destroyed. In this tradition, some Christians see Jesus as the pure and obedient sacrifice that mollifies the honor of God and opens the way for forgiveness instead of annihilation. Yes, it does sound like God the Son comes to save us from God the Father. But this theology does limit the degree of death and destruction that the Achan-tradition demands.

Jesus showed us a very different picture of God. In Jesus, we see God not as distant and completely separate from humanity and our flaws, but God who pours out divine life completely in compassion toward us, becoming one with us. Rather than annihilating or punishing us, in Jesus God takes on our sin and evil and returns only love.

Jesus shows us that God is not like the image we have in Joshua 7-8. And in our reading from Matthew today, when Jesus is arrested, we see that Jesus refrains from becoming the Divine Warrior or asking God to engage in holy war. Instead he scolds his disciple who uses a sword to defend him, saying, "Put your sword back into its place; for all who take the sword will perish by the sword." For centuries, the church followed that command literally, and soldiers who were baptized into the church left their military commissions. There is an enduring tradition of pacifism in the church. From holy war to pacifism. That is the direction that Jesus points us toward.

One other point. The community of Joshua and early Israel believed that strict conformity to a single, comprehensive set of commandments and statues was the essence of faithfulness. We see in Jesus a redirection toward the values that underlie the commandments. Jesus summarized all the law under the single law of love -- love God, neighbor and self; love one another.

We see in Paul today a willingness to adapt community values and practices and a strong tolerance for diversity. "Some judge one day to be better than another, while others judge all days to be alike. Let all be fully convinced in their own minds." Paul tells them not to quarrel over opinions. There is room for different customs and beliefs within the church.

The community of Joshua and the community of Jesus are fundamentally different.

Lowell

_____________________________________________

Audio podcast: Listen to an audio podcast of the most recent Morning Reflections from today and the past week. Click the following link: Morning Reflection Podcasts

About Morning Reflections
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 location -- http://explorefaith.org/prayer/fixed/index.html


The Mission of St. Paul's Episcopal Church
is to explore and celebrate
God's infinite grace, acceptance, and love.

Visit our web site at www.stpaulsfay.org

Our Rule of Life

We aspire to...
worship weekly
pray daily
learn constantly
serve joyfully
live generously.

Lowell Grisham, Rector

St. Paul's Episcopal Church
Fayetteville, Arkansas

Holy War and Achan's Sin

Monday, July 21, 2008 -- Week of Proper 11

Today's Reading for the Daily Office (Book of Common Prayer, p. 977)
Psalms 41, 52 (morning) 44 (evening)
Joshua 7:1-13
Romans 13:8-14
Matthew 26:36-46

The story of Achan's sin is a significant story in our corporate history. It illustrates the power of several concepts that were crucial to religious identity, including the notion of holiness, sacrifice, and corporate responsibility. Underneath part of the story is the tradition of the "holy war."

A holy war was understood to be a conflict engaged under God's guidance and direction. It was understood that God would fight on behalf of the people in a holy war. Since it would be God the divine warrior who would achieve the victory in a holy war, the spoils of war would be dedicated to God. Such booty fell under the ban ("herem" in Hebrew). The English Bible uses words like "devote to destruction," "utterly destroy," or "annihilate" to describe what is to happen to things that are under the ban. The spoils of war that would have been claimed customarily by the human victors will instead be given to God. They belong irrevocably to God and must be kept from human use (sacrificed).

An enemy population which might otherwise become the slaves of the victors will, in a holy war, be killed. Normally non-living booty and cattle did not come under the ban. Jericho is an extreme case. In this holy war the cattle also were to be destroyed, the entire city (except the household of Rabab the prostitute) was to be destroyed, and all other objects. Only the valuable metals are to be preserved for the treasury of the sanctuary. The spoils of Jericho were to be devoted to God alone, and therefore utterly destroyed.

God kept God's part of the holy war promise. With a long blast of a trumpet to signal the attack and a great shout to initiate it (both aspects of holy war tradition), the army of Joshua gave siege to Jericho and God gave it into their hand. It was burned to the ground, its inhabitants, cattle and everything in it (except Rahab and her family and the valuable metals for the sanctuary) was burned to the ground and cursed in fulfillment of the promise of the holy war.

But one person, Achan, secretly kept part of the booty. His act was solitary and unknown, except to him and to God.

The next time Joshua's troops set out, they were routed. Fear filled their hearts, for they were a small force in the midst of a foreign land. Fear had played a big part in their victory in Jericho. Now they experience the dread that their enemies had felt.

When Joshua prays, God tells him, "Israel has sinned." Achan's act contaminates the whole community. There is a sense of corporate responsibility, that the unfaithful act of one person in the community means that all of the members of that community have broken faith. The consequences and the punishment will fall upon all. Achan has violated the covenant; his crime endangers the community's relationship with God in a fundamental way.

There is an effect that is something like contagion. Because Achan has violated the ban, now Israel has fallen under the ban, "they have become a thing devoted for destruction themselves." God will not fight on their side, but rather will treat Israel as a "thing devoted for destruction... unless you destroy the devoted things from among you." They must give back to God what is God's, the booty that Achan has taken. It is a critical event.

There is only one way this can end. Israel must discover the source of the contamination and destroy it. We'll read about that tomorrow.

This story is a fundamental metaphor for sin and holiness, obedience and sacrifice before God. It colors so much of the Biblical understanding. It also influences the early Church's understanding of Jesus' death and its preaching about the effects of his resurrection.

Lowell

_____________________________________________

Audio podcast: Listen to an audio podcast of the most recent Morning Reflections from today and the past week. Click the following link: Morning Reflection Podcasts

About Morning Reflections
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 location -- http://explorefaith.org/prayer/fixed/index.html


The Mission of St. Paul's Episcopal Church
is to explore and celebrate
God's infinite grace, acceptance, and love.

Visit our web site at www.stpaulsfay.org

Our Rule of Life

We aspire to...
worship weekly
pray daily
learn constantly
serve joyfully
live generously.

Lowell Grisham, Rector

St. Paul's Episcopal Church
Fayetteville, Arkansas

Paul's Admonitions

Friday, July 18, 2008 -- Week of Proper 10

Today's Reading for the Daily Office (Book of Common Prayer, p. 975)
Psalms 31 (morning) 35 (evening)
Joshua 4:19 - 5:1, 10-15
Romans 12:9-21
Matthew 26:17-25

Our reading from Romans 12 is a beautiful piece of ethical teaching. It deserves careful reading and heartfelt devotion. I can remember being enchanted by this section as a child and yearning to follow Paul's admonitions as a life's blueprint.

A couple of these phrases show up in a blessing that Bishop Duncan Gray, Jr. used frequently. It holds a dear place in my heart, as does he:

Go forth into the world in peace;
be of good courage;
hold fast that which is good;
render to no one evil for evil;
strengthen the fainthearted; support the weak;
help the afflicted; honor all persons;
love and serve the Lord,
rejoicing in the power of the Holy Spirit;
and the blessing of God Almighty,
Father, Son and Holy Spirit,
be with you and remain with you always.

How different might our nation's history been had we been guided by this ethic following the attacks of September 11:

"Beloved, never avenge yourselves, but leave room for the wrath of God; for it is written, 'Vengeance is mine, I will repay, says the Lord.' No, 'if your enemies are hungry, feed them; if they are thirsty, give them something to drink; for by doing this you will heap burning coals on their heads.' Do not be overcome by evil, but overcome evil with good."

Re-reading Paul's words is a good way to begin the day:

"Let love be genuine; hate what is evil, hold fast to what is good; love one another with mutual affection; outdo one another in showing honor. Do not lag in zeal, be ardent in spirit, serve the Lord. Rejoice in hope, be patient in suffering, persevere in prayer. Contribute to the needs of the saints; extend hospitality to strangers..."

Lowell

_____________________________________________

Audio podcast: Listen to an audio podcast of the most recent Morning Reflections from today and the past week. Click the following link: Morning Reflection Podcasts

About Morning Reflections
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 location -- http://explorefaith.org/prayer/fixed/index.html


The Mission of St. Paul's Episcopal Church
is to explore and celebrate
God's infinite grace, acceptance, and love.

Visit our web site at www.stpaulsfay.org

Our Rule of Life

We aspire to...
worship weekly
pray daily
learn constantly
serve joyfully
live generously.

Lowell Grisham, Rector

St. Paul's Episcopal Church
Fayetteville, Arkansas

The Judgment of the Nations

Wednesday, July 16, 2008 -- Week of Proper 10

Today's Reading for the Daily Office (Book of Common Prayer, p. 975)
Psalms 38 (morning) 119:45-48 (evening)
Joshua 3:1-13
Romans 11:25-36
Matthew 25:31-46

Today's teaching from Matthew 25 imagines divine judgment hinging upon just one thing -- how did we respond to the hungry, the thirsty, the stranger, the naked, the sick and the imprisoned. Did we serve their physical and relational needs? If so, we are welcomed with divine blessing; if not, we are accursed with divine judgment. What was our response to the least of these?

There's nothing about witnessing to them, converting them, straightening out their belief system or correcting their theology. We are told to feed the hungry, give drink to the thirsty, welcome the stranger, clothe the naked, care for the sick and visit the prisoner -- no strings attached. That's that.

We are to regard these others -- the least of these -- as Christ himself. "Truly I tell you, just as you did it (or did not do it) to one of the least of these, you did it (or did not do it) to me," speaks Jesus.

This passage is a foundational one for the social gospel. It is a command that we respond with generous compassion to the needs of others. It's pretty straightforward, isn't it? And it is pretty ultimate. "When the Son of Man comes in his glory, and all the angels with him, then he will sit on the throne of his glory. All the nations will be gathered before him, and he will separate people from one another as a shepherd separates the sheep from the goats, and he will put the sheep at his right hand and the goats on the left. Then the king will say to those at his right hand, 'Come you that are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world.'" It all depends on how you treated the needy.

Note that the address is to "all the nations." It's not just about our individual response to the needy. It's not just a call upon the church. It is also a commandment to the political and economic structures, a commandment to "all the nations." The good nations are those who do the social work that Jesus demands.

For many Christians, Matthew 25 is a great motivation for political action. This commandment of Jesus is underneath Christian support for the War on Poverty that the Johnson administration led in the 1960's which cut U.S. poverty in half. At the time when we abandoned that effort because of the costs of the Vietnam War, poverty rates were decreasing so successfully that many projected its end in the U.S. within a near and foreseeable future.

Christian support for Social Security, Medicaid and Medicare are also based on the compassion that is underneath Matthew 25. Many churches including ours have endorsed a blueprint for the worldwide Millennium Development Goals as an expression of Jesus' command to respond to the needs of the poor, the sick, and the stranger. (www.e4gr.org) Many Christians demand universal access to health care as a direct response to Jesus' teachings. Several of the other "less Christian" nations have found the social heart and political will to extend medical care to everyone.

How might our conversation about immigration be informed by this parable? Can anyone imagine Jesus saying of our undocumented neighbors, "put up a wall; cut them off from medical care; punish any who work or any who hire them; send their parents away and let their children be orphaned"?

What if our system of prisons and rehabilitative justice were motivated by commandment of Jesus? How different might it be?

The message of this parable is that our compassion and care for those who are needy is the single criteria for God's judgment. How different might our nations be if we obeyed?


Lowell

_____________________________________________

Audio podcast: Listen to an audio podcast of the most recent Morning Reflections from today and the past week. Click the following link: Morning Reflection Podcasts

About Morning Reflections
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 location -- http://explorefaith.org/prayer/fixed/index.html


The Mission of St. Paul's Episcopal Church
is to explore and celebrate
God's infinite grace, acceptance, and love.

Visit our web site at www.stpaulsfay.org

Our Rule of Life

We aspire to...
worship weekly
pray daily
learn constantly
serve joyfully
live generously.

Lowell Grisham, Rector

St. Paul's Episcopal Church
Fayetteville, Arkansas

The Parable of the Whistle-blower

Tuesday, July 15, 2008 -- Week of Proper 10

Today's Reading for the Daily Office (Book of Common Prayer, p. 975)
Psalms 26, 28 (morning) 36, 39 (evening)
Joshua 2:15-24
Romans 11:13-24
Matthew 25:14-30

Three years ago I did some study about this parable of the talents and wrote a sermon based on the remarkable scholarship of William R. Herzog, II in his book "Parables as Subversive Speech." That sermon is on our web site at this address: http://www.stpaulsfay.org//lowellsermon111205.pdf

Herzog says that these characters would have been recognized by Jesus' listeners. They were the retainers of wealthy, absentee landlords. According to the law of Hammurabi, they were expected to make a minimum profit of 100% on liquid assets. Beyond that, they could keep part, maybe even all of the excess income. One way they invested was to make loans to peasant farmers so that they could plant their crops with interest rates ranging to 60 percent and perhaps as high as 200 percent.

Jesus' hearers would have been familiar with these retainers. Some peasants may have lost their lands through forced foreclosure when their crop was not sufficient to cover their loans to the retainer. The retainers' work was dirty work. And they were hated by the peasants.

These retainers were very powerful businessmen. But when Jesus calls them slaves, he exposes their vulnerability and dependence upon their master. Describing powerful men as slaves must have surprised Jesus' listeners. Maybe Jesus wanted them to re-think their attitudes toward these retainers. Especially the third one, the one who hid his talent.

This retainer talks back to the master in an insulting, manner, calling the master out to his face and speaking of his dirty business in public: "I knew you were a harsh man, reaping where you did not sow, and gathering where you did not scatter seed." Today, he might be called a whistle-blower.

And though this retainer was afraid, he buried the money. He took the aristocrat's money out of circulation and hid it in the ground, where it could no longer do harm. He opted out of a corrupt and oppressive system.

He was right to be afraid. He is thrown into the outer darkness, away from the influence and protection of the aristocrat and other retainers, and into the world of the peasants where his skills are useless and their resentment toward his type of people is great. His is a desperate and vulnerable position. Yet it may be that Jesus is framing him as some kind of hero. Maybe Jesus is encouraging a peasant community who would otherwise be hostile toward any retainer to give this one a break.

Maybe Jesus offers this parable to encourage acts of integrity, justice, and public consciousness raising, especially when such acts are costly. We can ask ourselves, how are we trapped into cooperating with systems or relationships that are unjust or sucking the life out of us and others? How should we opt out of such entrapments, burying our participation instead of using our talents wrongly?

But more than that. It seems to me that Jesus is telling the community of his listeners to open their hearts with compassion and to give some support to those people who take such risks. Some people are able to leave a destructive situation when they believe that they have even just a little backup or understanding out there somewhere. We can be the community that takes the fallen retainer out of the outer darkness he been thrown into and befriends him.

Even if that retainer seems to have made a mess of his life thus far. Even if he was someone we pointed toward as one of the "bad guys." Now that he has stood-up to the oppression that also trapped him, he needs our friendship.

Anybody out there stuck in a cycle of destruction? Sure. Anybody out there escaping and paying for it? You bet. We can help. How can we help?
_________________________

(for a fuller exposition on this parable, see my sermon from November 12, 2005, "When Conscience is More Powerful than Fear," http://www.stpaulsfay.org//lowellsermon111205.pdf)

Lowell

_____________________________________________

Audio podcast: Listen to an audio podcast of the most recent Morning Reflections from today and the past week. Click the following link: Morning Reflection Podcasts

About Morning Reflections
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 location -- http://explorefaith.org/prayer/fixed/index.html


The Mission of St. Paul's Episcopal Church
is to explore and celebrate
God's infinite grace, acceptance, and love.

Visit our web site at www.stpaulsfay.org

Our Rule of Life

We aspire to...
worship weekly
pray daily
learn constantly
serve joyfully
live generously.

Lowell Grisham, Rector

St. Paul's Episcopal Church
Fayetteville, Arkansas

Prostitutes and Bridesmaids

Monday, July 14 -- Week of Proper 10

Today's Reading for the Daily Office (Book of Common Prayer, p. 975)
Psalms 25 (morning) 9, 15 (evening)
Joshua 1:1-18
Romans 11:1-12
Matthew 25:1-13

A prostitute is the hero of today's story from Joshua. Spies from Joshua's camp go to Jericho and enter the home of Rahab. From the perspective of a spy, it's a good plan. A house of ill repute would be a place where strangers might come and go without arousing suspicion.

But there is some spy vs. spy business going on. The local authorities tell Rahab, "Bring out the men who have come to you..." Yes, it is a double entendre. The statement can have a sexual meaning. But the sly prostitute outsmarts everyone. She had hidden the men on her roof sometime before the authorities arrived. She tells them that the spies have slipped out of the city gates, "pursue them quickly, for you can overtake them." Now there are pursuers between the spies and their return to Joshua.

Rahab goes to negotiate with the spies she now has trapped on her roof. They are within her power. She tells them the information they need -- the city has heard of the exploits of the army of Israel and is afraid. Then she gets from them the assurance she needs, her family and household, presumably including her "business associates" in her house, will be protected, just as she has protected the spies. Spy vs. spy vs. sly. "Our life for yours!" cry the spies. "If you will not tell this business of ours, then we will deal kindly and faithfully with you when the Lord gives us the land."

Situational ethics indeed. What about the commandment against adultery? Adultery is her business. And somebody is going to "bear false witness" to somebody about all of this. Rahab lies and promises to lie. Two of the ten commandments compromised. Yet Rahab is remembered as a champion. Both New Testament books of Hebrews and James look to her with honor -- Hebrews sites her as a model of faith, James as an example of works.

We also have a discourse today from Paul offering an interpretation that makes the best of a morally questionable situation. Most of Israel has rejected Christ. Will, therefore, God reject them? "By no means!" cries Paul. Look what God has done. God used their stumbling to open salvation to the Gentiles. God takes what is bad, and turns it into good. Death and resurrection. Paul looks forward to the day of God's total victory, where even those who have rejected and denied Christ will be fully included. "Now if their stumbling means riches for the world, and if their defeat means riches for Gentiles, how much more will their full inclusion mean!"

God makes possibilities for new life out of the shrewdness of a prostitute and the rejection of Jesus by most of Israel. It's a regular pattern in the scripture, a repeated story, God is present and effective in surprising ways and ambiguous situations.

Yet today we also get a story of boundaries and judgment -- the story of the wise and foolish bridesmaids. The story, unique to Matthew, is probably best read as an allegory. Matthew enjoys allegorizing. Allegorically the oil in the bridesmaids' lamps represents their righteous deeds. The righteous action of one cannot be shared. You are responsible for your own deeds. Actions have consequences.

Be filled with oil. Prepare and act responsibly. Sometimes the door is shut and you lose an opportunity. Yet, God can work even through a prostitute, and God's full victory is assured, even on behalf of those who have rejected the Messiah.

Judgment and mercy. In the end, mercy.

Lowell

_____________________________________________

Audio podcast: Listen to an audio podcast of the most recent Morning Reflections from today and the past week. Click the following link: Morning Reflection Podcasts

About Morning Reflections
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 location -- http://explorefaith.org/prayer/fixed/index.html


The Mission of St. Paul's Episcopal Church
is to explore and celebrate
God's infinite grace, acceptance, and love.

Visit our web site at www.stpaulsfay.org

Our Rule of Life

We aspire to...
worship weekly
pray daily
learn constantly
serve joyfully
live generously.

Lowell Grisham, Rector

St. Paul's Episcopal Church
Fayetteville, Arkansas

Nothing Can Separate Us

Tuesday, July 8 -- Week of Proper 9

Today's Reading for the Daily Office (Book of Common Prayer, p. 975)
Psalms 5, 6 (morning) 10, 11 (evening)
Numbers 35:1-3, 9-15, 30-34
Romans 8:31-39
Matthew 23:13-26

Romans 8 is among the most exhilarating sections of Paul's writings. He cries out in passionate conviction that nothing "will be able to separate us from the love of God in Christ Jesus our Lord." Paul's experience of God's love through the radical acceptance of Jesus is ultimate for him. Even though Paul was foundering and feeling lost, he realized that God's love was absolute and freely offered. Now, having lived with that love now for many years, he knows that nothing can overcome love -- "neither death, nor life, nor angels, nor rulers, nor things present, nor things to come, nor powers, nor height, nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord." What a triumphant hymn!

In Paul's writing, he often contrasts this conviction of triumphant love with his former state of bondage. He often described that as living under the law. Paul was trying to earn his own place with God through the anxious business of moralism.

Matthew's gospel reading today is a section of woes directed against the Pharisees and scribes, but you can also hear him speaking in warning to the church. Do not become like the moralists! "Woe to you, blind guides..."

The passage urges us to resist the religious temptation of practicing piety and morality while neglecting "the weightier matters of the law: justice and mercy and faith."

Justice is most centrally observed in the Biblical tradition as the defense of the weak and the poor from the oppression of the powerful and wealthy. Mercy is an active compassion that embraces all, especially the sinner and outcast. Faith is trust in God; trust that God's love, justice and mercy will triumph over all.

This afternoon's Psalm 10 gives voice to the tradition:

"Surely, you behold trouble and misery;
you see it and take it into your own hand.
The helpless commit themselves to you,
for you are the helper of orphans.
Break the power of the wicked and evil;
search out their wickedness until you find none.
God is sovereign for ever and ever;
the ungodly shall perish from the land.
God will hear the desire of the humble;
you will strengthen their heart and your ears shall hear,
To give justice to the orphan and oppressed,
so that mere mortals may strike terror no more."

Nothing will be able to separate us from God's love. The oppressors and moralists will not have the last say. Let us put our faith in God to accomplish God's divine justice and mercy through love.

Lowell

_____________________________________________

Audio podcast: Listen to an audio podcast of the most recent Morning Reflections from today and the past week. Click the following link: Morning Reflection Podcasts

About Morning Reflections
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 location -- http://explorefaith.org/prayer/fixed/index.html


The Mission of St. Paul's Episcopal Church
is to explore and celebrate
God's infinite grace, acceptance, and love.

Visit our web site at www.stpaulsfay.org

Our Rule of Life

We aspire to...
worship weekly
pray daily
learn constantly
serve joyfully
live generously.

Lowell Grisham, Rector

St. Paul's Episcopal Church
Fayetteville, Arkansas