Hertira: August 2012

Friday, August 31, 2012

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SS. Aidan (c. 590-651) & Cuthbert (634-687)

Everliving God, you called your servants Aidan and Cuthbert to proclaim the Gospel in northern England and gave them loving hearts and gentle spirits: Grant us grace to live as they did, in simplicity, humility and love for the poor; through Jesus Christ, who came among us as one who serves, and who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.

Wednesday, August 29, 2012

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Sunday, August 26, 2012

Setting Our Hearts On the Living Lord

Regarding the overall message of today’s Scripture readings, Adele Stiles Resmer, who is Assistant to the bishop and Minister for Community and Mission in the Grand Canyon Synod of the Evangelical Lutheran Church in America, reminds us that your commitment, and mine, to serve God gets lived out over a lifetime. Who can count the challenges that stand in the way of such a commitment: losses, betrayals, the lure of success from wealth and position and power? She says that it’s in the reciting of our history, salvation history, that you and I are reminded of who God is and who we are in response to God. And she quotes an old saying which says, ‘If you want to hear the train, you need to be near the tracks.’ In other words, if you and I want to be faithful, we should “position [ourselves] in a place where [our] story is recited again and again” so that we can remember who we are in relationship with this God.

Fr. William Countryman, a noted CDSP theologian, writes along the same lines as Adele Resmer in his dated but still marvelous book The Mystical Way in the Fourth Gospel: Crossing Over Into God. Commenting on today’s Gospel passage, he says: “...Baptism...while necessary for the Christian life, does not guarantee the loyalty of those who receive it...even the fully initiated, those who have participated in the Eucharist, are not perfectly reliable. Many of Jesus’ disciples leave because of his outrageous language; and among those who remain, even within the inner circle of the Twelve, is the betrayer...”

Jesus speaks again today of the wisdom of faith: that it is the setting of one’s heart and trust on the Father, through his incarnate Son who draws us, that ultimately leads you and me to eternal life. “This is indeed the will of my Father, that all who see the Son and believe in him may have eternal life; and I will raise them up on the last day” (John 6:40) Jesus contrasts this with the foolishness of unbelief, expressed so directly in the opening line of Psalm 14: “Fools say in their hearts: ‘There is no God.’”

The basis for such faith comes from two sources: 1) from Jesus’ word that he is “come down from heaven” to give “eternal life” and to raise up; and 2) from Jesus’ own body and blood, now glorified and risen, which reveals the Father to us sacramentally, in the Eucharist, and spiritually through his indwelling and life-giving Spirit of love.

Today’s Gospel passage opens with the final two verses of last Sunday’s Gospel. Jesus hammers away at the fact that his flesh is real food and his blood is real drink; that in sharing his body and blood we “will live because of me”; that he himself, indeed, is the “bread that came down from heaven”, surpassing and supplanting the food from God given to the Jewish people’s ancestors. Hearing these words, many of Jesus’ disciples exclaim: “This is tough teaching, too tough to swallow” John comments: “After this a lot of his disciples left. They no longer wanted to be associated with him.” (John 6:60 & 66)

When Jesus asks if the Twelve also want to leave, St. Peter steps forward to speak for them. First, he says: “Master, to whom shall we go? You have the words of eternal life...” Did you ever ask yourself to what “words of eternal life” he was referring? You and I actually have heard them many, many times. Here is is just a sampling of them:

God’s kingdom is here. Change your life and believe the good news.
Whoever does the will of God is my brother, and sister, and mother.
Whoever would be great among you must be your servant and whoever would be first among you must be slave of all.
Blessed are the peacemakers, for they shall be called children of God.
Love your enemies and pray for those who persecute you.
Not everyone who says to me ‘Lord, Lord’ shall enter the reign of heaven, but the one who does my Father’s will.
The one who does not take up his cross and follow me is not worthy of me.
Love your enemies, do good to those who hate you, bless those who curse you, pray for those who abuse you.
Take heed, and beware of all covetousness; for a person’s life does not consist in the abundance of one’s possessions.

“You have the words of eternal life.” You and I listen to and read these words over and over again throughout our lifetimes. Do we actually hear what they’re saying? Do we commit ourselves to live by them each day? Do we find it difficult to “come” to the Father, to truly set our heart on God? Do we, perhaps, resist being drawn because the demands seem too great? Are Jesus’ words and sacramental presence “hard sayings” for us? Hard, yes, because of our weakness in trusting. Hard also, because we often don’t really agree that Jesus is really present in the whole Body of Christ which includes him, each of us, and every person for whom he died, no exceptions. Could that be why we have such difficulty seeing the connection between our following of Christ and the social issues confronting our society? If we admit that they’re related, it puts some very uncomfortable responsibilities on you and me to do justice, to feed the hungry, to welcome strangers; to struggle, as Jesus did, “against...rulers, against...authorities, against the cosmic powers of this present darkness, against the spiritual forces of evil...” (Ephesians 6:12)

The second thing which Peter says to Jesus in behalf of the other Apostles is: “...we’ve already committed ourselves, and have come to know, that you are the Holy One of God.” The “words of eternal life” become real only when we come to the Father through Jesus in faith, when we set our hearts on him, particularly in the Eucharist, as we respond to the Father’s gift of drawing us. This is a living encounter, and in it we echo the commitment which Joshua expresses in the first reading: “...as for me and my household, we will serve the Lord.” (Joshua 24:15)

Jesus’ once-for-all sacrifice of himself on the cross, on behalf of humankind, intended and accomplished the restoration of our relationship with the Father. All human beings, without exception, have been saved, redeemed. Jesus meant this restoring, this one-ing with the Father, for all and for each of us personally and corporately, and left us, in the Eucharist, the pre-eminent sacramental sign confirming this.

The Eucharist is the outward sign by which Jesus draws near to you and me as particular individuals, as well as to the whole community of faith. In the fullest sense this sign is the pledge of the Father’s, the Son’s, and the Holy Spirit’s accessibility to you and to me, the tangible assurance that God in Christ desires to relate one-on-one to you and to me, and to the whole Body of Christ through the bond of love. The sacrament is the open, frank, and unambiguous pledge of the fact that the Father, in Jesus the Christ, wishes to share God’s life, Spirit, presence, and grace with everyone who comes forward in faith to receive Christ’s body and blood.

When, as recipients, you and I set our hearts, in solid trust, on God, through the power of ritual supplication of Christ and his Church, then the outward and visible sign of bread and wine becomes, as the Book of Common Prayer says, “...the inward and spiritual grace...the Body and Blood of Christ given to his people...” (BCP, p. 859) Just as the Apostles, in their living encounter with Jesus, we also come to know, in Jesus present, “the Holy One of God”.

To enter into relationship with the Holy One, even though we don’t fully understand all its implications, is wisdom. To do otherwise makes one, in the words of the Psalmist, a “fool”. Which brings us back to Fr. Countryman’s stark reminder, mentioned at the beginning: “...Baptism...while necessary for the Christian life, does not guarantee the loyalty of those who receive it...even the fully initiated, those who have participated in the Eucharist, are not perfectly reliable...”

John takes great pains, at the end of this discourse in Chapter 6 which we’ve heard over the past five Sundays, to focus in on the disciples, including Judas, in vv. 70-71 which aren’t actually part of the RCL passage today. Note that this is the first mention of Judas in John’s Gospel, quite interesting in that 1) John uses a veiled reference by Jesus that “one of you is a devil”; and 2) John describes Judas as “he, [who] though one of the twelve, was going to betray him.” It’s a very different portrayal from Matthew who depicts a remorseful Judas, who, though greedy, is somewhat more pitiable because he’s driven to his own suicide. In John’s Gospel, however, Judas simply doesn’t believe. He, like the others who walked away, hasn’t set his heart in trust on the Holy One who has shown by his words and actions that he’s the source of life and salvation.

When Judas appears again in John’s Gospel it’s at Jesus final supper together with the Twelve, where several times hints are again dropped that Judas is going to betray Jesus, and during which Judas disappears out into the night. His next encounter with Jesus is in the garden when he brings a cohort of Roman soldiers to arrest Jesus. John describes a Judas who is so unbelieving that he doesn’t even identify Jesus to the soldiers by calling him “Rabbi” or by kissing him. Jesus is the one who actually comes out of the garden, like a good shepherd defending his flock, and asks virtually the same question which he asked the disciples at the beginning of John’s Gospel: “Whom/what are you looking for?” In Chapter 6, John acknowledges Judas by describing what Judas is going to do, which casts cloud over his loyalty as a disciple. Later, in Chapter 18:5 John refers to “Judas, who betrayed him...”, reminding us that Judas, once a chosen participant in Jesus’ ministry, now stands in the darkness of complete unbelief.

Someone has commented that there are people who can experience God in a wildflower, while others fail to discern Christ even in the consecrated bread of the Eucharist. The key, as Jesus has told us over these past five weeks, is in allowing the Father to draw us, in setting our hearts in trust on Jesus, and in sharing together the living bread, in whom we have eternal life and who will raise you and me up at the last day.

Thursday, August 23, 2012

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Monday, August 20, 2012

Bernard of Clairvaux: The Love-Monk

"'I will love you, O Lord my strength, my strong rock and my defense, my Savior, my sole desire and love.'

My God, my helper, I will love you with all the power you have given me: not worthily, because that is impossible, but nevertheless to the best of my ability. Do what I will in life, I can never discharge my debt to you, and I can love you only according to the power you have given me. But I will endeavor to love you more and more, as you see fit to enable me to do so; and yet, never, never, as you should be loved..."

(From Bernard's treatise On the Love of God)

Friday, August 17, 2012

Black Elk (1863-1950): Man With A Vision

Black Elk with 2nd wife,
Anna Brings White, &
daughter Lucy Looks
Twice

Black Elk

Black Elk (Heȟáka Sápa) was a famous Medicine Man/Holy Man of the Oglala Lakota (Sioux), a heyoka = sacred clown/jester. He was a second cousin of Crazy Horse.

"Sometimes dreams are wiser than waking", Black Elk once said. Born on the Little Powder River in Wyoming, he came from a line of powerful medicine men. Though he began hearing inner messages from the time he was about 4, it was at age 9 that he experienced a life-changing vision in which he heard a call to save his people. Black Elk said that during his life, he had several of these visions. In his "great vision," he said that he met the spirit who guided the universe and saw a great tree, symbolizing the life of the earth and of the Indian people. He only spoke of this after he was much older, but his family apparently understood that he was clairvoyant.

Black Elk was involved in several battles with the U.S. Cavalry, including the Battle of Little Big Horn in 1876, when he was about 12. In 1887, Black Elk traveled to England with Buffalo Bill's Wild West Show. Black Elk remembers this as an unpleasant experience, as he relates in John G. Neihardt's later book, Black Elk Speaks. In 1890 Black Elk was among the injured survivors of the massacre at Wounded Knee.

He married his first wife, Katie War Bonnet, in 1892. She became a Catholic, and all three of their children were baptized as Catholic. It wasn't until after her death in 1903 that he, too, was baptized. He took the name Nicholas Black Elk and served as a lay catechist. He was a spiritual leader among his people, and saw no contradiction in embracing what he had found valid in both his tribal traditions and in Christian teaching. He was married a second time, in 1905, to Anna Brings White, a widow with two daughters. Together they had three more children and remained married until Anna died in 1941. Toward the end of his life, Black Elk revealed the story of his life and a number of the sacred Lakota rituals to John Neihardt and Joseph Epes Brown who later published books: Black Elk Speaks (Neihardt, 1932) and The Sacred Pipe (Brown, 1953).

Black Elk died at age 67 on the reservation, August 17, 1950.

In a tradition not unlike the biblical prophets, Black Elk's legacy was strong medicine wisdom, as witnessed in just two quotes:

"Grown men can learn from very little children, for the hearts of little children are pure. Therefore, the Great Spirit may show to them many things which older people miss."

"There can never be peace between nations until there is first known that true peace which is within the souls of men."

Perhaps our world could use a few more sacred clowns!

Thursday, August 16, 2012

Remembering Frère Roger Schutz of Taizé (1915-2005)

Loving God, whose blessed Son became poor that we

through his poverty might be rich:

Deliver us from an inordinate love of this world,

that we, inspired by the devotion of your servant Roger

may serve you with singleness of heart, and attain

to the riches of the age to come,

through Jesus Christ our Lord. Amen.

One of the singular blessings and joys of my life was to have met and prayed with Brother Roger in 1992 at the first North American "Pilgrimage of Trust" in Dayton, OH, and to have met and had a wonderful conversation with Brother Alois, his successor as leader of the Taizé community. I was also pleased to read recently in some comments by Episcopal spiritual writer, Cynthia Bourgeault, that the Taizé community has continued to be energized and carry forward the momentum of Brother Roger's ideals and ministry under Brother Alois. Taizé is, in the words of John Paul II, "that little springtime", particularly in the lives of countless young women and men throughout the world.

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