Monday, November 30, 2009

Happy New Year!

Monday, November 30, 2009 -- Week of 1 Advent, Year Two
Saint Andrew the Apostle

Today's Readings for the Daily Office (Book of Common Prayer)

EITHER, the readings for Monday of 1 Advent (p. 937)
Psalms 1, 2, 3 (morning) 4, 7 (evening)
Amos 2:6-16
2 Peter 1:1-11
Matthew 21:1-11

OR, the readings for St. Andrew, (p. 996)
Morning Prayer: Psalm 34; Isaiah 49:1-6; 1 Corinthians 4:1-16
Evening Prayer: Psalms 96, 100; Isaiah 55:1-5; John 1:35-42

I chose the readings for St. Andrew

Happy New Year!

Yesterday, the First Sunday of Advent, began the new Church Year. Our Eucharistic Lectionary that we use for Sundays will be Year C. Our Daily Office Lectionary for Morning and Evening Prayer will be Year Two (the right side of the pages in the Prayer Book, p. 996).

Today is also the feast of St. Andrew, the brother of Simon Peter, and the patron saint of Scotland.

Andrew's reading from 1st Corinthians is Paul's reminder to his congregation that (1) we are all equal before God; (2) it is God who is to judge us -- we are not to judge one another or even ourselves; and (3) we are invited to follow Paul's example of humble stewardship.

The reading from Isaiah is the second of the four Servant Songs. The servant is frustrated and feels discouraged for not having accomplished the work of his calling: "I have labored in vain, I have spent my strength for nothing and vanity." God's response -- I didn't give you a big enough job. I'm calling you not just to raise up your own people, but I am calling you "as a light to the nations." God intends that divine salvation will "reach to the end of the earth." Even though the Servant feels the parochial work has been unsuccessful, God declares that the work will be successful, and will be universal.

Andrew is a wonderful model for us. In so many ways Andrew is quietly behind the scenes, making connections, bringing people to Jesus. He is a catalyst for great things, though he himself is barely visible.

It is Andrew who hears Jesus and is moved. He takes the initiative to find his brother Peter and to invite Peter to "come and see." Peter becomes the leader of the apostles and of the early Church, the Rock on whom the church is founded.

In John's version of the feeding of the multitudes, it is Andrew who brings a little boy forward with a few barley loaves and fish. Andrew facilitates the child's modest offering, which then becomes what Jesus uses to feed the multitudes.

Andrew's small acts of connection -- inviting his brother to see what he had seen, bringing a little boy to give what little he could offer -- become great things that contribute to God's intention, in Isaiah's words, that "salvation may reach to the end of the earth."

It may have taken some suspension of Andrew's judgment to do these things. Most of us have an internal critic that speaks caution to us and judges us, sometimes before we even choose to act. Andrew's internal critic might have said to him, "You might refrain from telling Peter about this Jesus person; Peter is so reactive and volatile. He might just go off on you." "Don't bother Jesus and the rest of them with a child's lunch. They'll just laugh at him, trying to solve a big problem with something so small."

In our reading from 1 Corinthians today, Paul says, "With me it is a very small thing that I should be judged by you or by any human court. I do not even judge myself." He says he'll wait and let God judge him. (And he knows God's judgment is both perfect and infinitely compassionate.) "It is the Lord who judges me. Therefore I do not pronounce judgment before the time, before the Lord comes... Then each one will receive commendation from God."

So Paul continues to do his work, not letting either an inner critic or outer critics sidetrack or discourage him. We're all the same, he says. We're all equal before God. Everything we have is given to us by God. So we are free. Free to risk. Free to serve. Free to love.

It's a new year (in the Church's calendar). Time to shake off any old lingering judgments or frustration. Time to renew and even expand our sense of calling. Time to be free to be like Paul and Andrew -- making connections, bringing everything to Jesus, and accepting the stunning call that tells us, it doesn't matter if you haven't yet succeeded in your small calling here in your local context -- God intends that you help insure that divine salvation may reach to the end of the earth.

Ooops. I slept late. Time to get to work.

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

Tuesday, November 24, 2009

Readings Over Thanksgiving

I'll be visiting family over Thanksgiving and won't be writing Morning Reflections. Here are the readings for the Daily Office

Wednesday, November 25
James Otis Sargent Huntington, Priest and Monk, 1935
Today's Readings for the Daily Office
(Book of Common Prayer, p. 992)
Psalms 119:145-176 (morning) 128, 129, 130 (evening)
Obadiah 15-21
1 Peter 2:1-10
Matthew 19:23-30
_________________

Thursday, November 26
Thanksgiving Day (Note: Eucharist at St. Paul's, 10:00 am.)
Today's Readings for the Daily Office

Either
the readings for Thanksgiving Day (p. 1000)
Morning Prayer: Psalm 147, Deuteronomy 26:1-11, John 6:26-35
Evening Prayer: Psalm 145, Joel 2:21-27, 1 Thessalonians 5:12-24

OR the readings for Thursday of Proper 29 (p. 994)
Psalms 131, 132, [133] (morning) 134, 135 (evening)
Zephaniah 3:1-13
1 Peter 2:11-25
Matthew 20:1-16
_________________

Friday, November 27
Today's Readings for the Daily Office (Book of Common Prayer, p. 992)
Psalms 140, 142 (morning) 141, 143:1-11(12) (evening)
Isaiah 24:14-23
1 Peter 3:13 - 4:6
Matthew 20:17-28
_________________

NOTE: the new Church Year starts Sunday (the first Sunday of Advent)
The Daily Office lectionary will be for Year Two (the right side of the page), starting on page 937 of the
Book of Common Prayer

Lowell

The Wealthy and Powerful

Tuesday, November 24, 2009 -- Week of Proper 29, Year One
Juan de la Cruz (John of the Cross), Mystic, 1591

Today's Readings for the Daily Office (Book of Common Prayer, p. 994)
Psalms [120], 121, 122, 123 (morning) 124, 125, 126, [127] (evening)
Nahum 1:1-13
1 Peter 1:13-25
Matthew 19:13-22

A tenet of liberation theology is to see theology from the perspective of the poor and the oppressed. The tradition raises into focus the many passages from scripture which assert that God contends on behalf of the poor and oppressed, indeed that the poor are particular channels of God's grace. God has a preferential option for the poor, says liberation theology. God is working to reverse the structures that produce oppression, and we are called to participate in God's work.

The prophet Nahum announces God's judgment upon the Assyrian empire and its capital of Nineveh. Assyria was a superpower that dominated smaller, weaker nations like Israel and Judah, exploiting them through colonial expansion and heavy tribute (c. 704-612 BCE). Nahum pronounces God's judgment upon such an empire and prophecies divine punishment.

In Matthew's Gospel Jesus addresses a wealthy young man's question, "Teacher, what good deed must I do to have eternal life?" The man has lived a life that is faithful to the commandments, but he lacks one thing, according to Jesus. "If you wish to be perfect, go, sell your possessions, and give the money to the poor, and you will have treasure in heaven." With that instruction, Jesus invites the anonymous young man into his circle of disciples. "Then come, follow me." The young man leaves, grieving, "for he had many possessions." Jesus concludes with this observation: "Truly I tell you, it will be hard for a rich person to enter the kingdom of heaven. Again I tell you, it is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God."

At least 80% of the world's population lives on less than $10 a day. For nearly all of us in the first world, these words of Jesus may leave us grieving too. Jesus' disciples were startled also. "Then who can be saved?" they asked. Jesus' response: "For mortals it is impossible, but for God, all things are possible."

A side note. Some have found Jesus' words so difficult, that they have tried to invent more palatable interpretations for the "camel through the eye of the needle" metaphor. One urban myth has persisted about an alleged city gate called "the needle gate" that was so small that camels had to be unloaded to crawl through its entrance. Appealing image, but untrue. The maxim, as hard as it may sound, is about a sewing needle and a real camel.

The scripture tilts with a particular favor toward the poor and oppressed and striking judgment toward the wealthy and toward those who have power. It is a frequent theme of scripture that tells us that God works to reverse the worldly circumstances of wealth and power. Jesus' punch line today is "many who are first will be last, and the last will be first" (see also Mary's Magnificat and Hannah's song).

Those of us who belong to great empires, and some have said the United States is the greatest empire of world history, and those of us who are the world's wealthy must stand humbly before the words of scripture and God's priorities that scripture reveals.

There are a few wealthy or powerful heroes in the Bible. Joseph of Arimethea comes to mind. At some risk he used his power and wealth to provide a respectful burial for an executed criminal.

Recently there has been some conversation on my blog (lowellsblog.blogspot.com) about taxes and about how we can best respond to the needs of the poor in our nation. I am a proponent of progressive taxation that gives relief to those who can least afford to pay and expects more from wealthy people who have more than adequate income, like me. I am also a proponent of our using our corporate structures to relieve suffering and give opportunity. I think that moral government is government that follows the priorities that scripture reveals, government that works more from the perspective of the weak and poor than from the perspective of the powerful and wealthy.

Prophets like Nahum have a lot to say to nations and governments. Jesus has a lot to say to the wealthy and powerful. And though "for God, all things are possible," our responsibility is to cooperate as much as we can with God's priorities. Jesus promises the disciples that their sacrifices will be abundantly rewarded in the end.
______

A note about today's feast, which is new to the trial calendar, Holy Women, Holy Men:

Juan de la Cruz [1542-Oct. 15, 1591] Mystical theologian and Doctor of the Church
and Mystic, he was joint founder of Discalced Carmelites with St. Teresa. Author of
Dark Night of the Soul. (Nov 24)

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

Monday, November 23, 2009

Divorce and Marriage

Monday, November 23, 2009 -- Week of Proper 29, Year One
Clement, Bishop of Rome, c. 100

Today's Readings for the Daily Office (Book of Common Prayer, p. 994)
Psalms 106:1-18 (morning) 106:19-48 (evening)
Joel 3:1-2, 9-17
1 Peter 1:1-12
Matthew 19:1-12

It is pretty clear that the norms of the early church were very strict regarding divorce and remarriage after divorce. Mark's gospel (the earliest) forbids remarriage after divorce, and by implication, divorce itself. Matthew was familiar with Mark's gospel when he wrote his account. Matthew's gospel, that we read today, forbids divorce, "except for unchastity." The grounds, quoted in both passages, is the intention expressed in Genesis that the two become one flesh, "therefore what God has joined together, let no one separate."

In 1 Corinthians, Paul has a preference that everyone remain unmarried and celibate as he is. However, if your passions are uncontrollable, it is not a sin to marry, he says. Paul also disapproves of divorce, even if one is married to a nonbeliever. Yet if the nonbelieving spouse leaves the family, Paul does not blame the remaining spouse. If someone separates from their spouse, Paul tells them to remain unmarried. If a spouse dies, Paul advises the widow or widower to remain unmarried, but does not prohibit remarriage. The end is near, says Paul. We would all be better off if we remained as he is, unmarried and celibate.

In Matthew's account, when the disciples hear of Jesus' prohibition on divorce and remarriage, they complain, "If such is the case of a man with his wife, it is better not to marry." Jesus' response is interesting: "Not everyone can accept this teaching, but only those to whom it is given. For there are eunuchs who have been so from birth, and there are eunuchs who have been made eunuchs by others, and there are eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven. Let anyone accept this who can." The footnote in my Bible remarks that this is an endorsement of voluntary celibacy. Paul is a model. But others have wondered whether the reference to "eunuchs who have been so from birth" might be interpreted as an acknowledgment same-sex orientation. I don't know.

There is a strong New Testament case to be made for several potential Christian policies toward marriage and divorce. Some church communities have taken Paul's advice and prohibited marriage or any form of sexual intimacy. For most of Christian history, divorce has been forbidden, except for unchastity. Anyone familiar with the story of Henry the Eighth knows that the legal and ecclesiastical wrangling involved with annulments and divorce could be cut-throat. I've given pastoral support to several persons who were deeply wounded in the complicated canonical process of negotiating Roman Catholic law regarding such things. Justice is not always served; compassion is not always primary.

In fact, I'll tell a story as an illustration of how messy these things can get. A parishioner of mine had been married to her husband for many years. She had done most of the raising of their two children as he had a traveling job. There were rumors that he was a womanizer, but she stuck by him. When the last child was grown and out of the house, he divorced her. She was devastated. He had taken up with a young woman who was about the age of their daughter. The young woman was Roman Catholic, and marriage in the church was very important to her and her family. He sought an annulment of his previous marriage of some 25 years. The annulment was granted. It seems that his former wife, my parishioner, was forced by her father into a shotgun wedding when she was around seventeen because her father thought she was having sexual relations with her boyfriend. She insisted she wasn't, but he insisted she marry. Under duress, she married. "Since we were married," she shrugged, "we did go ahead and have relations. But I didn't before." A few months later, she obtained a divorce.

The Catholic process ruled that because of that previous marriage, she wasn't actually free to marry her husband when they did so some 25 years before. That marriage was annulled, and her adulterous former husband was allowed to marry his new younger paramour in a church sacrament. One of my parishioner's adult children asked, does that mean I'm a bastard?

The Episcopal Church prohibited remarriage in the church after divorce until we changed our canons in 1978. It was the witness of remarried Episcopalians, who had remarried outside of the church, that persuaded the church to change. They displayed in their new relationships the fruit of the Spirit, and they said that their experience of new life through remarriage was an experience of resurrection. The Episcopal Church placed some boundaries and limitations around it, but opened the possibility of remarriage to our members. I had a friend who was a priest who did not agree with the change, and did not perform any remarriages. I've also known many people whose lives were deeply blessed by the possibility for another chance.

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

Friday, November 20, 2009

Sharing God's Work

Friday, November 20, 2009 -- Week of Proper 28, Year One
Edmund, King of East Anglia, 870

Today's Readings for the Daily Office (Book of Common Prayer, p. 992)
Psalms 102 (morning) 117:1-32 (evening)
1 Maccabees 4:36-59*
Revelation 22:6-13
Matthew 18:10-20 *found in the Apocrypha

Matthew's gospel invites the church to share in God's work and God's character of divine compassion and justice.

God's compassion is illustrated in the story of the lost sheep. If one of one hundred is lost or in danger, God's focus moves toward the needs of that one rather than the oversight of the hundred. This is not majority rule. The compassion God calls us to is universal. The spirit of this parable reminds us of the parable of the Good Samaritan in Luke. Who is our neighbor? Everyone. Where is our responsibility? Upon the one who is needy, lost or in danger. No one is expendable. The flock is only whole when all are safe.

These parables are values guides for us, and they are challenging indeed. They ask us to reach out in compassion toward all so that none slip through the safety net. They speak to us of the poor, the addicted, the mentally ill, and all who are in danger in the wilderness. It is God's will that none should be lost. God's will be done.

Matthew's gospel also gives some guidance in times of conflict. The context is "if another member of the church sins against you." The issue is injustice. Your forgiveness of the other is assumed. But more than forgiveness, the gospel urges reconciliation. Talk to the person and attempt to reach reconciliation. If that doesn't work, bring some others so that you can reach more clarity. Divine justice is honest and clear. The text continues: If the other is in the wrong and refuses to listen, "let such a one be to you as a Gentile and a tax collector." Of course, Gentiles and tax collectors were those whom Jesus befriended and sat with at his table fellowship, much to the consternation of some who were scandalized and offended by his generous friendships. Gentiles and tax collectors are among those that we are told must be invited into the church and its community.

Divine justice is honest. It speaks the truth in love. Justice speaks truth to power. And divine love is boundless. God seeks reconciliation for the alienated; healing and inclusion for those who are marginalized or in danger.

Our work has eternal ramification. When we bind one another in reconciling love, we are bound in heaven. When we loose things from their destructive bondage, they are liberated in heaven. But what if we do damaging work? What if we bind others destructively or loose others into danger? Does God allow our foolishness and destructive behavior to stand forever? In some ways, "yes." The past is past. It cannot be changed. A foolish or destructive act has consequences. Yet God is always working to restore the last sheep until the flock is complete and to create reconciliation until the Gentiles and tax collectors and everyone is included.

All it takes is for two or three to be gathered in God's name for God's presence to be released. When we ask in God's name, in God's reconciling spirit of compassion and justice, God works to see it to completion. And God gives us the joy and responsibility of sharing in that work. We never work alone. We work empowered by God's Spirit with us. The vision will be accomplished. One hundred percent of the sheep will be rescued. We can work with confidence and joy do to our little part in God's ultimate victory. Or, as Joan Chittister says, "We are each called to go through life reclaiming the planet an inch at a time until the Garden of Eden grows green again."

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

Thursday, November 19, 2009

Childlikeness

Thursday, November 19, 2009 -- Week of Proper 28, Year One
Elizabeth, Princess of Hungary, 1231

Today's Readings for the Daily Office (Book of Common Prayer, p. 992)
Psalms 105:1-22 (morning) 115:23-45 (evening)
1 Maccabees 4:1-25*
Revelation 21:22 - 22:5
Matthew 18:1-9 *found in the Apocrypha

"Truly I tell you, unless you change and become like children, you will never enter the kingdom of heaven. Whoever welcomes one such child in my name welcomes me."

One of the qualities that children exhibit is a ready willingness to trust. Children trust their parents. They depend upon parents to give them whatever they may need. Children freely let their needs be known, trusting that a parent will provide. They "pray" earnestly and intently to their parents. And they live in a relationship of absolute trust upon their parents who care for them.

One of the reasons we find children so attractive is that they radiate that trust toward everyone. An infant will look with interest upon any face that may appear. A toddler will run up to strangers and engage in instant rapport. At least they will until they are taught not to trust some people. It is great fun to watch older people in a park as they watch children playing. Sometimes a child will approach an unknown spectator, and if not warned away by a parent, the most delightful interplay may occur.

A major leap in our spiritual journey happens whenever we may come to the place where we decide that we will trust God with a quality that has some childlikness in it. A part of that shift in our spiritual consciousness includes the conviction that life is ultimately trustworthy. Because it is created by God and given to us, ultimately life is trustworthy. Part of that shift is to look at creation and to say that it is good -- because it is created by God and it is the stage for God's ongoing work of love, life is good.

We make that leap of trust with full awareness of the brokenness, suffering, and evil in the world. Regardless of the darkness, we choose trust over suspicion, hope over despair, love over defensiveness. There is something childlike in that choice. Maybe there is some naivete involved, but it is to me a post-critical naivete. After we have seen the violence, oppression and suffering that so tragically scars the earth and its creatures, nevertheless we find beneath it all a beauty, mystery and love that transcends the evil.

Some have said that to come to a place of trust we must forgive life. We must forgive life itself for all its hurts and dangers and sufferings. At some level, for most of us, that also must include forgiving God. We look at all of the injustice and suffering, even recognizing the part that human will plays in all of that, and we realize that pain and death and accident and suffering are woven into the very substance of the creation that God has made. When we turn to God as the source and sustainer of it all, we can turn in outrage and accusation, or we can turn in a grateful accepting trust that somehow includes a willingness to let God off the hook for all of the hurt while we embrace God in gladness for all of the love. Like children, we may again be able to see the creation as being full of mystery, a profound playground of wonder and possibility. When our trust is deep, we can again see the stranger with open, defenseless curiosity and welcome. There is something about this childlike way that has the flavor of the kingdom of heaven.

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

Wednesday, November 18, 2009

Paying Taxes

Wednesday, November 18, 2009 -- Week of Proper 28, Year One
Hilda, Abbess of Whitby, 680

Today's Readings for the Daily Office (Book of Common Prayer, p. 992)
Psalms 101, 109:1-4(5-19)20-30 (morning) 119:121-144 (evening)
1 Maccabees 3:42-60*
Revelation 21:9-21
Matthew 17:22-27 *found in the Apocrypha

The story from Matthew's gospel offers some early church commentary on a controversial subject. The Temple Tax was much debated among Jewish scholars. Since the time of Nehemiah, Jewish authorities had collected a tax for the upkeep of the Temple. In earlier times the Temple was supported primarily by the royal house. Scholars debated whether the tax should be paid each year or whether the tax should be paid once in a lifetime.

Some scholars referenced the instruction to Moses in Exodus 30. After the discussion of the yearly day of atonement, Exodus 30 provides for a census. Tradition held that taking a census angered or insulted God. A census was often the basis for military conscription and for governmental taxation. The Exodus 30 instruction provides for a ransom, a fee of half a shekel, in order to ward of the plague that might be expected as God's reaction to a census.

After 70 CE, Rome picked up the tradition and imposed a two-drachma tax on Jews for the upkeep of the temple to Jupiter. From the Jewish perspective, that tax was humiliating, or possibly idolatrous. From Rome's perspective, it was merely an act of patriotism in relationship to the civic religion. Matthew's gospel was written after 70 CE when this Roman tax was a hot topic.

In the scene that Matthew gives us, the collectors of the temple tax ask Peter whether Jesus' followers pay the temple tax. "Yes, he does," answers Peter. It was an answer that would please Roman authorities when they might be suspicious of the new Christian movement.

There is a second conversation about the ultimate freedom that those who are royal children enjoy. The implication seems to be that Jesus' followers, as children of God, are completely free and liberated from obligations to lesser authorities.

Jesus' next act in Matthew's sequence seeks to keep the peace. Jesus has Peter catch a fish that will have the coin for the temple tax in its mouth. Peter is to pay the tax so that they would not give offense to the authorities.

The story is not unlike the question elsewhere in the Gospel whether it is right to pay taxes to Caesar or not. Jesus anwered, "Whose image is on the coin?" Every Roman coin bears Caesar's image. The wonderfully ambiguous answer: "Give to Caesar what is Caesar's, but give to God what is God." Every listener would know that all things come from God -- the earth is the Lord's and all that is in it.

Such answers intend to maintain the ultimate freedom that is ours as God's children and the absolute claim that God has on us and on all creation. They are also practical answers that protected the early church from persecution as enemies of the state.

There have been Christians who have protested the payment of taxes on religious and ethical grounds. Some were jailed during the Vietnam War era when they withheld a percentage of their tax that represented their share for the financing of what they believed was an immoral war. Acts of civil disobedience have generally included a willingness to suffer the consequences of such disobedience.

The early church walked a fine line between its declaration of challenge to the Roman Empire -- the fundamental creed "Jesus is Lord" defies the claim that "Caesar is Lord" -- and the church's wish to avoid active persecution. From Matthew's perspective, paying the hated tax to the Jupiter temple was not a place to draw a line.

Where is that line? For the most part, I am glad to pay taxes because our taxes support so many of the services that are basic to a healthy society. I am blessed to be in a high tax bracket because my wife and I both have jobs that pay us well. We certainly could afford to pay more taxes, and would happily do so if it would relieve the suffering for those who do not enjoy the security that we do. I prayerfully hope our nation is on the way toward providing a public way of insuring health care for all people as most other industrialized countries already do, and I would gladly raise taxes on people like me to underwrite such a benefit.

On the other hand, I opposed the unnecessary war and occupation that the Bush administration launched against Iraq, and the subsequent $700 Billion cost to taxpayers which helped reverse the budget surplus President Bush inherited, sending us into a deep deficit. (The human suffering from that decision to go to war is incalculable.) It would have been much more honest for Mr. Bush and Congress to raise taxes on people like me who can afford it in order to pay for the war rather than to continue to pass the costs to future generations. But it seems raising taxes is even more unpopular than war, so we borrow.

So, like nearly everyone else, I pay my taxes, and I argue about what the best use of our resources might be. I hope for a more progressive tax policy that relieves the poor and lets those of us to whom much has been given be expected to give more. Is there a line for me when the policies of a government might be so abhorrent that I would refuse to pay taxes? I don't know. Maybe there is. I know I respect many who have risked their freedom to raise into public awareness policies that are immoral.

I'll just leave it at that today, except to mention briefly about 10-year-old Will Phillips in neighboring West Fork who has endured some consequences as the result of his refusing to stand for the Pledge of Allegiance until we truly live up to our pledge on behalf of liberty and justice for all. His interview on CNN is pretty impressive.

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, Arkans

Tuesday, November 17, 2009

Equity and Justice

Tuesday, November 17, 2009 -- Week of Proper 28, Year One
Hugh, 1200, and Robert Grosseteste, 1253, Bishops of Lincoln

Today's Readings for the Daily Office (Book of Common Prayer, p. 992)
Psalms 97, 99, [100] (morning) 94, [95] (evening)
1 Maccabees 3:25-41*
Revelation 21:1-8
Matthew 17:14-21 *found in the Apocrypha

"See, the home of God is among mortals.
He will dwell with them;
they will be his peoples,
and God himself will be with them;
he will wipe every tear from their eyes.
Death will be no more;
mourning and crying and pain will be no more,
for the first things have passed away."

As we near the end of the Revelation of John, we see a vision of the union of heaven and earth in a new creation. God gives to the thirsty water from the spring of the water of life. The effect of God's presence is justice, healing and peace.

We read of a similar vision from the psalms. Psalm 97 declares that the foundations of God's reign are righteousness and justice. God upholds the truehearted and delivers the saints from those who do wrong. Psalm 99 praises God directly, saying, "O mighty Ruler, lover of justice, you have established equity; you have executed justice and righteousness in Jacob."

Justice is at the heart of the vision of God's reign. God is love. Justice is the social form of love. The opposite of justice is human injustice. It is human injustice that brings the oppression and tears that need divine healing and peace. There is something fundamentally egalitarian about justice. Justice and equity are deeply related. When justice reigns, righteousness is upheld and human injustice is inhibited.

Those who would live in right relationship with God, which is what righteousness means, are those who uphold God's values, who strive alongside God for God's purposes. God promises ultimate vindication of the righteous.

Equity, peace, healing, and justice -- these are the cornerstones of righteousness. Inequality, violence, discord, and injustice -- these are the fruits of unrighteousness. Insofar as our power is exercised in ways consistent with the values of God, we are participating in God's reign. But God's judgment reaches out to frustrate the false ways of pride, greed, oppression and violence.

These Biblical words have social, economic and political consequences. Unjust political, economic and social systems create systemic injustice and human suffering. From the time of Moses, God has called us to oppose systemic injustice and to work to create systemic justice. The prophets of every age speak truth to power and call us to a high calling on behalf of God's justice.

From the Biblical perspective, the focus of justice is always on the poor. If you want to know what God wants, ask from the perspective of the poor. "Forgive us our debts" and "give us today our daily bread" are petitions from the poor.

Our political and economic system in this nation tends to be structured from the perspective of the wealthy. I ran across another example yesterday. It is not a criminal act if an employer withholds payment from a worker. But if that same worker, denied a paycheck, writes a hot check to buy groceries for his family, that's a crime. Stealing labor from a worker is a regulatory offense that rarely is prosecuted and results in a slap on the wrist. A hot check provokes quick police action, and not infrequently, jail. That's a system structured to favor the wealthy, those who can afford to employ others.

Equity and justice. The social form of love. Viewed from the perspective of the poor. "Thy kingdom come; thy will be done on earth as it is in heaven." These are the things we talk about every day in our headlines. Will health care be available to all? Will everyone have the material essentials of life? Will our systems defend the poor or simply be manipulated by the most powerful and wealthy?

Christians have a vision of God's reign. We are to live by the values of that vision now. God's judgment will be based on those values. Will we be on the side of righteousness or on the side of injustice?

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

Monday, November 16, 2009

Remembering Thin Places

Monday, November 16, 2009 -- Week of Proper 28, Year One
Margaret, Queen of Scotland, 1093

Today's Readings for the Daily Office (Book of Common Prayer, p. 992)
Psalms 89:1-18 (morning) 89:19-52 (evening)
1 Maccabees 3:1-24*
Revelation 20:7-15
Matthew 17:1-13 *found in the Apocrypha

One of the things we like to say about the Eucharist, is that it is a thin space, where the separation of time and space narrows. The eucharistic feast connects us with the Last Supper of Jesus and the eschatalogical banquet of heaven. The simple elements of bread and wine become our participation in the life of Christ. We are given the divine food that we may become the Body and Blood of Christ. Jesus is present in the sacrament and in the body assembled. Human life becomes transfigured into communion with God and union with earth. We see beneath the veil, the glory of the divine within the created order. Bread and wine become the means of Christ's presence. The gathered church becomes the empowered Body of Christ.

The story of the Transfiguration is a story of a thin place, high upon a mountain, when, for a moment, three disciples see more deeply into the divine realities. They see the deeper beauty and glory of their friend and rabbi, whose face shines like the sun and whose clothes become dazzling white. They see him in relationship with the patriarchs of the law (Moses) and the prophets (Elijah). And they hear the words of divine blessing, spoken earlier at his baptism: "This is my Son, the Beloved; with him I am well pleased; listen to him!"

For a moment they see more deeply. With intuitive insight they have a glimpse of the spiritual reality that is below the material reality.

The question for the disciples, and for us, is whether they will allow the memory of this deeper reality to be the center of their paradigm of reality. Soon they will see other, more threatening realities -- the conflicts, the arrest, suffering and death. Which vision will be more real for them?

The resurrection witnesses to the ultimate reality of the vision of transfiguration.

How do we hold on to the vision of our reality impenetrated by divine light? How do we remember our essential identity as God's beloved? How do we claim and reclaim the insights we have been given in the thin places when the eternal and beautiful have been so close?

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

Friday, November 13, 2009

Away Early

Thursday, November 12, 2009 -- Week of Proper 27, Year One
Charles Simeon, Priest, 1836

Today's Readings for the Daily Office (Book of Common Prayer, p. 992)
Psalms 88 (morning) 91, 92 (evening)
1 Maccabees 1:41-63*
Revelation 19:11-16
Matthew 16:13-20 *found in the Apocrypha

I didn't have time to write this morning.

Thanks to everyone who is fasting today and praying for our stewardship campaign, asking God to give our congregation the resources to to God's to worship and serve faithfully in this place.

Lowell

Thursday, November 12, 2009

Interpreting History

Thursday, November 12, 2009 -- Week of Proper 27, Year One
Charles Simeon, Priest, 1836

Today's Readings for the Daily Office (Book of Common Prayer, p. 992)
Psalms [83] or 23, 27 (morning) 85, 86 (evening)
1 Maccabees 1:1-28*
Revelation 19:1-10
Matthew 16:1-12 *found in the Apocrypha

"Red sky at morning; sailors' warning. Red sky at night; sailors' delight." The gospel opens with an old version of that maxim as part of a narrative about proper interpretation. The polemic of this section is directed at two of the competing religious parties that were dominant in Jesus' time, the Pharisees and the Sadducees. Along with a third religious party, the Essenes, these differing sects within Judaism had their origins in the Maccabean period. We begin reading an account of that history today.

Another old maxim: "History is written by the victors." Today we begin 1 Maccabees, written to glorify the Hasmonean dynasty established by the Maccabees. It begins in 167 BCE when the Syrian King Antiochus IV Epiphanes (meaning, "god made manifest") returned from war with Egypt and plundered the valuables of the Jerusalem Temple to replenish his funds.

The family of the Maccabees led a violent revolt which produced a century of Jewish independence and a dynasty of Jewish leaders. The book of 1 Maccabees was written during their rule and glorifies their exploits.

Not all Jews, however, agreed that militant action was the appropriate response to Gentile occupation. The book of Daniel was written during the same period and has little place for human militancy. And 2 Maccabees asserts that martyrs who submit to death are just as important as the Maccabean rebels. It is likely that the sect of the Essenes was created largely to oppose the Maccabean rule. The book of Daniel and the movement of the Essenes had an apocalyptic outlook that is absent from the political and military focus of the Maccabeans. And many Jews who were impressed with the learning and civility of Greek philosophy and culture preferred a Hellenized version of Judaism to the zealous militancy of the Hasmoneans. Although the rebellion of 167 BCE was successful, a similar revolt against the Romans, led by Zealots in the tradition of the Maccabees, was disastrous. At that time Jerusalem was sacked; the Temple has never been rebuilt.

There was enough discomfort with the whole history of the Hasmoneans that the book of 1 Maccabees was not included in the Hebrew Bible. A Greek translation of the original Hebrew text did find a place in the Septuagint, the Greek scriptures, which was the Bible that the early Christians used. Thus, a book extolling a history of a militant defense of Judaism was preserved primarily by Christians.

Can violence be religiously justified on behalf of nationalism or religious zeal? 1 Maccabees stands in a strand of history that says "Yes." Many other religious voices, including Jesus, according to the early church, say "No." The history of religious violence is a troubling record. This book we begin today is the victor's account of their successful rebellion. This historical account was finished before Judah was conquered by the Romans in 63 BCE when another victor began to write another history.

There have been times this week as we have been reading Revelation, a book that can be interpreted from a pacifist or from a genocidal perspective, that I have thought, how familiar some of these images and themes would sound to Osama bin Laden. For him, the smoke of the World Trade Center was like the fall of Babylon, something to rejoice.

One historian's hero will be another historian's terrorist. Often one of the most significant distinctions between the two interpretations is religion.

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,

Wednesday, November 11, 2009

Healing and Feeding

Wednesday, November 11, 2009 -- Week of Proper 27, Year One
Martin, Bishop of Tours, 397

Today's Readings for the Daily Office (Book of Common Prayer, p. 992)
Psalms 119:97-120 (morning) 81, 82 (evening)
Nehemiah 7:73b - 8:3, 5-18
Revelation 18:21-24
Matthew 15:29-39

I ran out of time before leaving for Clergy Conference Sunday and didn't post the readings Monday and Tuesday. Sorry.

I hope many of St. Paul's parishioners will offer a fast either today or Friday (or both) to pray for our stewardship journey this fall, asking God to give us all that we need to do God's work through this congregation.

The miracle of the feeding of multitudes is the only miracle of Jesus that is found in all four of our gospels. Today we have Matthew's version.

Matthew begins with Jesus' healing ministry. "The lame, the maimed, the blind, the mute, and many others" come to Jesus and are made whole. Then Jesus takes their offering, seven loaves and a few small fish, and there is food in the desert. They eat and are filled.

The number seven has a symbolic meaning signifying perfection. Seven is the sum of three (the spiritual order) and four (the created order). The seven loaves are a perfect offering. They nurture and satisfy the multitude, referenced by another symbolic number, 4,000. Four (the created order) intensified by the multiples of ten.

The story is a metaphor of the salvation that Jesus brings. Jesus brings healing to the broken and food to the hungry. Such stories can be interpreted on both the physical and the spiritual plane. Elsewhere in Matthew, Jesus proclaims, "Come unto me, all ye that travail and are heavy laden, and I will refresh you." (11:28)

When we are lame -- stuck, and unable to move freely; when we are maimed -- experiencing injury of soul or spirit, hurt, angry, depressed; when we are blind -- unable to see our way, without vision or insight; when we are mute -- unheard, inarticulate, without inspiration: Jesus offers the gift of healing that makes us whole. Forgiveness, love, compassion, peace, empowerment.

Jesus feeds and energizes us though his compassion, so that we may be filled, satisfied, and strengthened for service.

The practice of daily prayer is a recapitulation of the miracle of the feeding of the multitude. We bring our weariness and brokenness to Jesus, we sit at his feet, and we are made whole again. We feed on his life, and we are renewed. It is a new day. A day to be whole and filled.

Go in peace to love and serve the Lord.
Thanks be to God.

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

Friday, November 06, 2009

Fasting and Abundance

Friday, November 6, 2009 -- Week of Proper 26, Year One
William Temple, Archbishop of Canterbury, 1944

Today's Readings for the Daily Office (Book of Common Prayer, p. 990)
Psalms 69:1-23(24-30)31-38 (morning) 73 (evening)
Ezra 7:27-28; 8:21-36
Revelation 15:1-8
Matthew 14:13-21

As Ezra prepares to lead a group of exiles to leave Babylon and to return to their former home in Jerusalem, he proclaims a fast. He asks God's protection upon the community as they make the long journey, and do so without an armed guard. In trust, Ezra commends their welfare to God's keeping.

For the first time in the dozen years since I've been rector at St. Paul's, I've asked people to pray specifically for our stewardship journey this fall. Maybe a fast would be in order as well. Like Ezra, I sense some vulnerability for us right now. The economic downturn has hurt so many people, including many of our parishioners, and we've increased our outreach in response. Our programs keep growing and need the basic support that will keep them vital. Last fall we froze salaries of our staff and cut program to the bone. (We've seen the effect of that, for example, in our wonderful music and youth ministries where our basic program needs this year have been greater than our budget.)

To my mind, now is a time when we're asking for those who can to deepen their level of sacrificial giving for the continued vitality and protection of our congregation. So many people have responded. Ultimately our trust is in God. We're praying that God will give us what we need. In the spirit of Ezra's example, I'm going to ask our congregation to fast. In our tradition, Wednesdays and Fridays are traditional days of fasting and abstinence (as we do on Ash Wednesday and Good Friday). I'm going to ask our members to fast on either Wednesday or Friday of next week, or both, and to pray for God's protection over our congregation and its ministries, and for all of the resources we need to do the ministry God calls us to.

Our inheritance is an inheritance of abundance. The gospel story today expresses it beautifully.

The time seems ominous. John the Baptist has been executed by Herod. Upon hearing the terrible news, Jesus withdraws to a deserted place by himself. But crowds continue to follow. There are needs: for teaching, for healing, for prayer, for friendship. Jesus' response is always compassion. He serves their needs. But at the end of the day, his disciples are anxious. The crowd is large and their resources are small. The people are hungry, but there doesn't appear to be enough.

"You give them something to eat," he charges the disciples. "We have nothing here but five loaves and two fish."

Jesus organizes the crowd. He takes what has been offered, looks to heaven, blesses, breaks and gives. Not only is there enough, there is abundance.

That is the reality we claim. Every time we offer our lives to God on the altar, Jesus takes our gifts, blesses, breaks, and gives them in the communion that makes us whole. It is what we do; it is who we are. It is what God does; it is who God is.

There will be enough, and even abundance. We do our part in prayer and fasting; we give our five loaves and our two fish; God protects and feeds us.

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

Thursday, November 05, 2009

Stories and History

Thursday, November 5, 2009 -- Week of Proper 26, Year One

Today's Readings for the Daily Office (Book of Common Prayer, p. 990)
Psalms [70], 71 (morning) 74 (evening)
Ezra 7:(1-10) 11-26
Revelation 14:1-13
Matthew 14:1-12

A couple of things jumped out to me as I read the familiar story of Herod's execution of the imprisoned John the Baptist.

One of the characteristics of Matthew's gospel is that he writes with a special emphasis on framing the story of Jesus within the ethos of Judaism. He anchors Jesus in Jewish history, narrating the story of Jesus as the messiah who faithfully upholds the Torah and fulfills prophecy. Matthew quotes Hebrew scripture more frequently than the other New Testament writers, and he depicts Jesus as the new Moses, complete with a rescue from political threat as an infant, a sojourn in Egypt, lessons from a mountain, and complaints from listeners. Matthew uses careful scribal language -- the expression "kingdom of Heaven" rather than kingdom of God" -- much like contemporary rabbis will write "G-d" as an act of respect for the holy name. Where Luke will explain to a Gentile audience some Jewish habits or rituals, Matthew expects his Jewish readers will understand. Finally, some of the harshest polemic which we find in Matthew -- "His blood be on our children" -- sounds like the exhortation of the Hebrew prophets and the high emotion that often accompanies family quarrels or fights with those we know best. (I remember a dear friend, a priest of our diocese in Mississippi, excoriating our annual meeting naming those supporting women's ordination as "harlots" and "adulterers" who are repeating the sins of the Whore of Babylon. He joined a branch of the Orthodox church later that year.)

I mention these characteristics of Matthew's writing because the story of Herod, Herodias and John the Baptist as Matthew presents it has parallels with the ancient story of Ahab, Jezebel and the prophet Elijah. Matthew is inviting us to make the comparisons. The readers already know both stories. As was Ahab's pursuit of Elijah with the encouragement of the wicked Jezebel, so was the violence of Herod and Herodias toward John, according to Matthew.

Another thing jumped out to me thanks to the footnotes in the "Access Bible" that I use. There is a word used twice in verse 11 which refers to Herodias' daughter. The word is "korasion," meaning "damsel" or "young girl;" it references someone who is not physically mature. Although there is no description of the dance which would imply that it was lewd, my mind is profoundly influenced by movies and every other image I can recall, picturing the dance of Herodias' daughter. In all of those she is sultry, beguiling, enticing and luring. The historian Josephus names her as Salome, which is some circles is a synonym for a seducer.

The scene changes when we imagine an eight-year old delighting her elderly father who promises her a great reward. Then Herodias/Jezebel coaches the little one to ask innocently for the head of John the Baptist. Even more macabre than the movie version.

Coupled with our readings from Ezra-Nehemiah -- which does not work if we try to read it as history, but does make complete sense when we read it as an historical apologetic defending a theological viewpoint -- we're reminded that much of our scripture was written with intentions that transcend historical accuracy. The later gospels of Matthew and Luke exhibit the development of hero birth narratives that aren't part of the gospel as it was presented by the earlier writings of Paul and Mark. Matthew's birth story is strongly influenced by the Moses tradition and by Messianic prophecies; Luke's story is influenced by the story of Hannah and Samuel and the Davidic tradition as well as some elements that would have appealed to his Greco-Roman readers. These scriptures were written to inspire devotion and faith. As one commentator has said, they are "poetry plus" not "history minus."

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