The Witness of Goodness

Tuesday, September 2, 2008 -- Week of Proper 17
Martyrs of New Guinea, 1942

Today's Reading for the Daily Office (Book of Common Prayer, p. 983)
Psalms 45(morning) 47, 48 (evening)
Job 29:1-20
Acts 14:1-18
John 10:31-42

The Witness of Goodness

The good works that Jesus does -- turning water into wine, three healings, feeding the multitude, walking on water, and raising Lazarus -- John's gospels calls "signs." These are the outward and visible manifestations of the spiritual grace that Jesus embodies.

Some take issue with Jesus' actions and signs because they violate some aspects of their belief, traditions, and theology. Jesus healed on the Sabbath. Some religious leaders accused him of violating the Commandment to keep the Sabbath. Jesus connected each of his signs with a statement about his own identity and ministry. The language of his self-defining statements was very uncomfortable, even scandalous to many religious ears. They accused him of blasphemy, of asserting for himself qualities that are reserved to God.

Today's we have a disputation. Jesus asks, "For which of these [good works] are you going to stone me?" The authorities answer, "It is not for a good work that we are going to stone you, but for blasphemy, because you, though only a human being, are making yourself God."

Jesus answers with a bit of Rabbinical slight-of-hand. He quotes Psalm 82:6 -- "Now I say to you, 'You are gods, and all of you children of the Most High'..." Jesus says, in essence, "If God spoke that word to the authors of the Hebrew Scriptures, why would you take issue with with me for saying I am God's Son as I do these works that obviously come from God, for they are good works."

In our reading from Acts, we hear how powerfully Paul and Barnabas testify to Jesus. Paul speaks and a man who has been crippled from birth is healed. The people believe that they are gods. They call Paul "Hermes" because he is the chief messenger and spokesman, and they call Barnabas "Zeus," probably because of his powerful presence. They wish to sacrifice in their honor, but Paul prevents them. "We are mortals just like you, and we bring you good news, that you should turn from the worthless things to the living God..." In the background angry opponents plot to frustrate Paul and Barnabas' work.

Finally in Job we hear his description of his life before his horrible tragedy. He was a bastion of justice, wisdom and generosity. He was an advocate and deliverer of the poor and needy, a champion of the stranger, a defender from the unrighteous. He was honored and respected. He was a good man living a good life. No more. "Why?" he asks. His friends dispute with him, telling him he cannot be innocent or he wouldn't be suffering so.

In all of these stories we have people doing good deeds that witness to their character and to God's power within them, yet all find themselves embroiled in conflict, controversy and their own personal suffering. For Jesus, Paul and Job, their lives would be much easier if people would accept the witness of their good works. Let the works authenticate their being. The problems magnify with the theological exception that people take with Jesus, Paul and Job.

Jesus takes a "high" view of himself and of other human beings as "gods, and all ...children of the Most High." Paul credits Jesus as the source of his good works. Job insists he is innocent, yet he suffers. In each of these cases, the dominant theological view rejects the words even while they might acknowledge the actions.

Where do we reject or demean those who may be doing good works but speaking words or carrying an identity that we object to? I've talked to Christians who cannot see any good coming out of Muslims. Democrats and Republicans often do the same thing to one another.

Good works are their own witness. We might reduce the amount of conflict, suffering and confusion if we could more readily accept whatever good is done from whatever source.

Lowell

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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