Reading Plan Text for April 1: John 7:11-18
And there was considerable complaining about him among the crowds. (7:12)
Peace,
Jeffri
Monday, March 31, 2008
Sunday, March 30, 2008
Bible Study With The Bishops: Doing It Differently
Reading Plan Text for March 31: John 7:1-10
We return to seeing Jesus interacting with members of his family--and with similar results to the first time at the Wedding at Cana. His brothers urge him to go the the Succoth festivities, and he refuses. His response to them echoes his response to his mother at the wedding feast:
Is this an instance of God's time is not our time? Or is he just being ornery, like some bishops we know of? And just what is his agenda in making his visit to Judea this way?
Of course, John--and we as his readers--know what the agenda is. Jesus is headed to his encounter with the cross, and before he gets there, he must teach as much as possible. He must teach so that many lives will be transformed before, during, and after.
As I looked at this passage, that trite question,which was so popular a couple of years ago, especially in Evangelical circles, popped into my head. It was symbolized on bracelets and elsewhere by the initials WWJD. What Would Jesus Do? The implication of the question is that everything we do should be considered in terms of what Jesus would have done when faced with a similar situation. An acquaintance of mine eventually started responding to people who asked--or confronted him with--WWJD by very calmly saying, "Jesus would die on the cross for us." That usually shut people up long enough for him to make his escape from the conversation.
A flip answer to an annoying question, but a truthful answer. But there is more to it than that. Most of the folks who asked the world "What would Jesus do?" were viewing the world from a very black/white, good/bad, yes/no perspective of a particular understanding of the bible. Frankly, I think they would be very surprised by what Jesus would actually do. Over and over again in the Gospels he is shown doing the unexpected. He turns the world upside down and backwards. He brings about the opportunity for transformation by showing a radically new perspective on the world around us and on ourselves.
Teach, feed, listen and learn.
And that, my friends, is what Jesus DID!
Peace,
Jeffri
We return to seeing Jesus interacting with members of his family--and with similar results to the first time at the Wedding at Cana. His brothers urge him to go the the Succoth festivities, and he refuses. His response to them echoes his response to his mother at the wedding feast:
My time has not yet come.But like he did in Cana, he actually does what he has been urged to do. He goes to the festival in Judea, and he does it without fanfare. In fact, this time he takes it even further by going "in secret."
Is this an instance of God's time is not our time? Or is he just being ornery, like some bishops we know of? And just what is his agenda in making his visit to Judea this way?
Of course, John--and we as his readers--know what the agenda is. Jesus is headed to his encounter with the cross, and before he gets there, he must teach as much as possible. He must teach so that many lives will be transformed before, during, and after.
As I looked at this passage, that trite question,which was so popular a couple of years ago, especially in Evangelical circles, popped into my head. It was symbolized on bracelets and elsewhere by the initials WWJD. What Would Jesus Do? The implication of the question is that everything we do should be considered in terms of what Jesus would have done when faced with a similar situation. An acquaintance of mine eventually started responding to people who asked--or confronted him with--WWJD by very calmly saying, "Jesus would die on the cross for us." That usually shut people up long enough for him to make his escape from the conversation.
A flip answer to an annoying question, but a truthful answer. But there is more to it than that. Most of the folks who asked the world "What would Jesus do?" were viewing the world from a very black/white, good/bad, yes/no perspective of a particular understanding of the bible. Frankly, I think they would be very surprised by what Jesus would actually do. Over and over again in the Gospels he is shown doing the unexpected. He turns the world upside down and backwards. He brings about the opportunity for transformation by showing a radically new perspective on the world around us and on ourselves.
Teach, feed, listen and learn.
And that, my friends, is what Jesus DID!
Peace,
Jeffri
Looking Ahead
I am writing from Vancouver, British Columbia where I am participating in the Start Up! Start Over! as part of my new job. Some of this work will be part of what I do going forward, but probably not all of it. However, my new boss as of April 7, Suzanne Watson (Director of the Evangelism and Congregational Life Center), felt that it would be a good opportunity for me to meet some of the folks involved in this work.
I left New York this morning after having spent two and a half days looking at the future of the new Center and of my parish. Thursday and Friday most of the soon to be Evangelism and Congregational Life staff went on a two day retreat at Stony Point. Mostly, it was a chance to get to know each other, but we did do some looking at the future of our work. I was not looking forward to the Scenario Planning work, because of my previous experience with it when I worked in a corporate setting.
That time the group I was in came up with a scenario that was presented with a poster that read "Will The Last Person Out Please Turn Out The Lights." Within five years the part of the organization for which I worked no longer existed.
The experience at Stony Point was very different. We worked through the process in small groups and as a whole group, and then four groups developed scenarios based on that work. We actually approached the assignment of writing a newspaper article describing the result of the 10 year scenario we developed. Our headline read
We had fun with the project. Will the scenario we developed inform our work as we move forward? Mostly in the fact that we are moving forward. As a group we began to pull away from our focus on the upheaval of the reorganization. That doesn't mean we won't be frustrated, mystified, and confused by what's going on at present. Only that we can see that it is possible to move forward.
Yesterday morning I spent nearly four hours at a meeting of parish leadership. This group has been looking at the future of our parish, which has become a small church over the last 10 years. Most of the meeting was frustrating and painful to participate in. But we finally named the elephant in the living room. The majority of the parishioners do not want to change the church. They are happy with it the way it is, but where does that leave the handful of us who envision a very different church?
Then we started to tell stories. Why are we at Grace Episcopal Church? What keeps us here? What would drive us out? What were our hopes and dreams? A new picture began to emerge. We need to stop trying to "fix" a church that doesn't want to be "fixed," because there isn't anything wrong with it. Instead, the smaller group at yesterday's meeting realized that we needed to minister to the parish where they were and figure out what things we could do that would feed and nurture us and our ministries. For the first time there was a concrete sense of hope in this small group. We have even begun an outreach project we believe will make a difference in the greater Norwalk community.
Pray for us.
Tomorrow morning I will immerse myself in the work of renewing churches and learning new things for my new position and my new/old parish.
Peace,
Jeffri
I left New York this morning after having spent two and a half days looking at the future of the new Center and of my parish. Thursday and Friday most of the soon to be Evangelism and Congregational Life staff went on a two day retreat at Stony Point. Mostly, it was a chance to get to know each other, but we did do some looking at the future of our work. I was not looking forward to the Scenario Planning work, because of my previous experience with it when I worked in a corporate setting.
That time the group I was in came up with a scenario that was presented with a poster that read "Will The Last Person Out Please Turn Out The Lights." Within five years the part of the organization for which I worked no longer existed.
The experience at Stony Point was very different. We worked through the process in small groups and as a whole group, and then four groups developed scenarios based on that work. We actually approached the assignment of writing a newspaper article describing the result of the 10 year scenario we developed. Our headline read
Episcopal Church Loses Tax-Exempt Statuswhich we saw as being the result of the church's work against isolationist policies of the government. We pictured the church as being vibrant and not needing tax-exempt donations to be fully self-sufficient. We even created a sidebar in which one of the members of our group was in prison for protesting against President Chelsea Clinton's tax policies at the George W. Bush Friendship Wall in San Antonio (the wall built along the border to stop illegal immigrants from crossing).
We had fun with the project. Will the scenario we developed inform our work as we move forward? Mostly in the fact that we are moving forward. As a group we began to pull away from our focus on the upheaval of the reorganization. That doesn't mean we won't be frustrated, mystified, and confused by what's going on at present. Only that we can see that it is possible to move forward.
Yesterday morning I spent nearly four hours at a meeting of parish leadership. This group has been looking at the future of our parish, which has become a small church over the last 10 years. Most of the meeting was frustrating and painful to participate in. But we finally named the elephant in the living room. The majority of the parishioners do not want to change the church. They are happy with it the way it is, but where does that leave the handful of us who envision a very different church?
Then we started to tell stories. Why are we at Grace Episcopal Church? What keeps us here? What would drive us out? What were our hopes and dreams? A new picture began to emerge. We need to stop trying to "fix" a church that doesn't want to be "fixed," because there isn't anything wrong with it. Instead, the smaller group at yesterday's meeting realized that we needed to minister to the parish where they were and figure out what things we could do that would feed and nurture us and our ministries. For the first time there was a concrete sense of hope in this small group. We have even begun an outreach project we believe will make a difference in the greater Norwalk community.
Pray for us.
Tomorrow morning I will immerse myself in the work of renewing churches and learning new things for my new position and my new/old parish.
Peace,
Jeffri
Wednesday, March 26, 2008
Bible Study With The Bishops: We're Outta Here!
Reading Plan Text for March 28: John 6: 59-71
I'm posting two of these tonight. The Evangelism and Congregational Life staff will be on an overnight retreat tomorrow through Friday, and I will not have computer access tomorrow night.
I've been working through John's Gospel for a month, and there are almost three-and-a-half months to go with the Reading Plan. I know that these posts aren't always deep thoughts or great theology. They are one person's initial reactions after having spent a few minutes with both the Gospel passage and Burridge's commentary. They are intended to be discussion starters.
In spite of the sparse comments on these posts, they are a good discipline for me. It means I sit down and engage in some Bible study at least five nights a week, and I write something, however brief, at least five nights a week. Even those nights when I would rather spend the time doing something else.
Still, every once in a while, some feedback would be nice.
And now for a couple of thoughts on Friday's passage.
It's not just "the Jews" who find Jesus' teaching hard to take. Many of his own followers turn back, probably returning to their homes and their old lives. When I read the passage this evening, I thought of the Parable of the Sower found in Mark's Gospel--the seeds that fell on the rocky ground. When the going gets tough, we're outta here!
I get the sense that a vast majority of his followers leave, since Jesus turns his attention only to "the twelve." Of course, other followers probably remained with Jesus, but this is his core group. He needs to know if they are with him. Peter stands in for the entire group here. They do not wish to leave; they believe.
Except for one...
Peace,
Jeffri
I'm posting two of these tonight. The Evangelism and Congregational Life staff will be on an overnight retreat tomorrow through Friday, and I will not have computer access tomorrow night.
I've been working through John's Gospel for a month, and there are almost three-and-a-half months to go with the Reading Plan. I know that these posts aren't always deep thoughts or great theology. They are one person's initial reactions after having spent a few minutes with both the Gospel passage and Burridge's commentary. They are intended to be discussion starters.
In spite of the sparse comments on these posts, they are a good discipline for me. It means I sit down and engage in some Bible study at least five nights a week, and I write something, however brief, at least five nights a week. Even those nights when I would rather spend the time doing something else.
Still, every once in a while, some feedback would be nice.
And now for a couple of thoughts on Friday's passage.
It's not just "the Jews" who find Jesus' teaching hard to take. Many of his own followers turn back, probably returning to their homes and their old lives. When I read the passage this evening, I thought of the Parable of the Sower found in Mark's Gospel--the seeds that fell on the rocky ground. When the going gets tough, we're outta here!
I get the sense that a vast majority of his followers leave, since Jesus turns his attention only to "the twelve." Of course, other followers probably remained with Jesus, but this is his core group. He needs to know if they are with him. Peter stands in for the entire group here. They do not wish to leave; they believe.
Except for one...
Peace,
Jeffri
Bible Study With The Bishops: Eating Flesh And Blood
Reading Plan Text for March 27: John 6: 51-58
There is a family story about two siblings of my mother's generation. The elder was being confirmed, and the family decided that the younger should be as well. Since they younger had not been baptized, both rites were conducted on the same day as the elder's confirmation. When the two youngsters received communion, the younger became quite ill. The image of the bread and wine as the body and blood of Christ was too real for the younger sibling.
In this passage we see John the Mystic at work. Burridge does an excellent job of working through the layers and layers of meaning.
We also see Jesus pushing the envelope in ways not seen in the Synoptic Gospels, at least not this early in the story. Is it any wonder that "the Jews then disputed among themselves"? (Burridge points out that the Greek word actually means "fought".) In spite of several strains of Jewish Mysticism, it serves John's purpose to make those disputing with Jesus pretty literal minded.
Peace,
Jeffri
Tuesday, March 25, 2008
Bible Study With The Bishops: Grumbling
Reading Plan Text for March 26: John 6: 41-51
Jesus has really put his foot in it this time. His claim that "I am the bread that came down from heaven" has riled many who heard it. They being to "grumble and complain" because he made this statement. They do not see beyond what they already know, that Jesus is a "local boy" known in the community. How then can he make this claim?
This passage is basically a continuation of the "Bread of Life" discourse, but the phrase "grumble and complain" really jumped out at me. There has been a lot of grumbling and complaining in my life lately, and I've been responsible for some of it. As I've been saying here over the past couple of days, change is hard. And most of us react to it by grumbling and complaining.
I've really tried not to complain too much, but for some reason, people seem to congregate around my cubicle for discussions. And lately, most of the discussions around the office have been about the reorganization. Often, I just ignore the conversation. Other times I find that I have to get up and leave my desk. And sometimes, I get sucked into the conversation. It is hard to stay out of the grumbling and stay focused on the positive aspects of the process. Some days I have more success than others.
At least in this situation it is only my work life that is being changed. The crowd in today's Gospel passage is being asked to change what amounts to their whole world view. It takes time to make the shift, and grumbling is part of the process.
Peace,
Jeffri
Jesus has really put his foot in it this time. His claim that "I am the bread that came down from heaven" has riled many who heard it. They being to "grumble and complain" because he made this statement. They do not see beyond what they already know, that Jesus is a "local boy" known in the community. How then can he make this claim?
This passage is basically a continuation of the "Bread of Life" discourse, but the phrase "grumble and complain" really jumped out at me. There has been a lot of grumbling and complaining in my life lately, and I've been responsible for some of it. As I've been saying here over the past couple of days, change is hard. And most of us react to it by grumbling and complaining.
I've really tried not to complain too much, but for some reason, people seem to congregate around my cubicle for discussions. And lately, most of the discussions around the office have been about the reorganization. Often, I just ignore the conversation. Other times I find that I have to get up and leave my desk. And sometimes, I get sucked into the conversation. It is hard to stay out of the grumbling and stay focused on the positive aspects of the process. Some days I have more success than others.
At least in this situation it is only my work life that is being changed. The crowd in today's Gospel passage is being asked to change what amounts to their whole world view. It takes time to make the shift, and grumbling is part of the process.
Peace,
Jeffri
Monday, March 24, 2008
Bible Study With The Bishops: The First I Am
Reading Plan Text for March 25: John 6:35-40
John gave the church seven of its most enduring images of Jesus:
Four of these images relate to agriculture and animal husbandry. In an increasingly urban society, these images become less and less "real" to us. They become familiar phrases, but like "the Good Samaritan," we no longer fully understand what is meant by them. Even our modern agriculture has become highly specialized and mechanized.
If John were writing today, what images might he use? The Oil Barrel of Life? The CEO (there is a book Jesus CEO written by a business consultant)? The True Corporation?
Talk about cognitive dissonance! Yet the people who heard the originals probably had similar reactions to our reading the ones in the previous paragraph. John's Jesus took images and phrases as familiar to the Jews as the Good Samaritan is to us, like the bread of life, and turned them on their ear.
Jesus often asks us to look at the familiar with new eyes. By doing that, he calls us to change our perceptions, change our actions, change our lives, and change the world. We are not comfortable with change, even when we initiate it. Change is unpredictable. It leads to new things.
To new life.
Peace,
Jeffri
John gave the church seven of its most enduring images of Jesus:
- The Bread of Life
- The Light of the World
- The Gate (of the sheepfold)
- The Good Shepherd
- The Resurrection and Life
- The Way, Truth and Life
- The True Vine
Four of these images relate to agriculture and animal husbandry. In an increasingly urban society, these images become less and less "real" to us. They become familiar phrases, but like "the Good Samaritan," we no longer fully understand what is meant by them. Even our modern agriculture has become highly specialized and mechanized.
If John were writing today, what images might he use? The Oil Barrel of Life? The CEO (there is a book Jesus CEO written by a business consultant)? The True Corporation?
Talk about cognitive dissonance! Yet the people who heard the originals probably had similar reactions to our reading the ones in the previous paragraph. John's Jesus took images and phrases as familiar to the Jews as the Good Samaritan is to us, like the bread of life, and turned them on their ear.
Jesus often asks us to look at the familiar with new eyes. By doing that, he calls us to change our perceptions, change our actions, change our lives, and change the world. We are not comfortable with change, even when we initiate it. Change is unpredictable. It leads to new things.
To new life.
Peace,
Jeffri
The Now And Yet
Alleluia! Alleluia! Christ is Risen!
The Lord is risen indeed! Alleluia!
And yet...
The Holy Week marathon is over. The Alleluias have been shouted across the land. The holiday dinners with family and friends have been shared.
And yet...
The months of waiting are over. The new jobs have been announced. The new structure is moving into place.
And yet...
Tomorrow morning, after a four day weekend, I walk into an office with stacks of boxes waiting to be packed. The Ministries with Young People Cluster must pack a week early because our schedules take most of us out of the office during the week designated to pack. To further complicate things, most of us will also be on retreat with the new Evangelism and Congregational Life Center staff Thursday and Friday. That leaves us with two days to pack while still continuing to do the work of our current jobs.
Friday afternoon I leave the Episcopal Church Center as the Program Assistant for Children's Ministries and Christian Education. Sunday I fly to Vancouver for a conference, which I am attending as part of the orientation process for my new job. On the morning of Monday April 7 I will walk into the Episcopal Church Center as the Associate Program Officer Trainee for Congregational Life.
And yet...
Jesus' followers faced a brand new world the day after Easter. It was a world filled with hope and possibilities. Their lives had been transformed.
And yet, the hard work lay ahead of them. The uncertainty brought by change. The moving forward without seeing where all of this was leading.
Change is hard, no matter how it happens, and no matter how positive the results. Jesus changed our world.
And yet, the hard work lies ahead of us.
Alleluia! Christ is risen!
The Lord is risen indeed! Alleluia!
Peace,
Jeffri
The Lord is risen indeed! Alleluia!
And yet...
The Holy Week marathon is over. The Alleluias have been shouted across the land. The holiday dinners with family and friends have been shared.
And yet...
The months of waiting are over. The new jobs have been announced. The new structure is moving into place.
And yet...
Tomorrow morning, after a four day weekend, I walk into an office with stacks of boxes waiting to be packed. The Ministries with Young People Cluster must pack a week early because our schedules take most of us out of the office during the week designated to pack. To further complicate things, most of us will also be on retreat with the new Evangelism and Congregational Life Center staff Thursday and Friday. That leaves us with two days to pack while still continuing to do the work of our current jobs.
Friday afternoon I leave the Episcopal Church Center as the Program Assistant for Children's Ministries and Christian Education. Sunday I fly to Vancouver for a conference, which I am attending as part of the orientation process for my new job. On the morning of Monday April 7 I will walk into the Episcopal Church Center as the Associate Program Officer Trainee for Congregational Life.
And yet...
Jesus' followers faced a brand new world the day after Easter. It was a world filled with hope and possibilities. Their lives had been transformed.
And yet, the hard work lay ahead of them. The uncertainty brought by change. The moving forward without seeing where all of this was leading.
Change is hard, no matter how it happens, and no matter how positive the results. Jesus changed our world.
And yet, the hard work lies ahead of us.
Alleluia! Christ is risen!
The Lord is risen indeed! Alleluia!
Peace,
Jeffri
Sunday, March 23, 2008
Bible Study With The Bishops: In The Classroom Once More
Reading Plan Text for March 24: John 6:25-34
It is the morning after the feeding and the "disappearance" of Jesus and his disciples. The crowd has caught up with them on the other side of the sea, and they immediately begin to throw questions at him. Beginning with why and how he is across the sea. In this case, it is Jesus who does not answer the question. Instead, he tells them that they are only seeking him out because of yesterday's miracle of the bread and fish. He also tells them that they should be working for the food of eternal life.
How do we do that?
You believe in him whom God sent.
What sign are you going to give us so that we may believe?
My reaction to the crowd at this stage is: Hello? Is anyone home? He just fed 5,000 people with five loaves and two fish, and you want a sign? That wasn't enough?
Unfortunately, we always want another, clearer sign. Or maybe it's a case of being ready to see the sign put in front of you. The question is often asked, how many people passed by the burning bush before Moses turned aside to investigate? The crowd thinks it is ready, that much is clear from their response to his discourse on the bread from heaven:
In my case, even if I understand the answer in front of me, I am always looking for more information. I want to know all the angles. I want to know all the possible paths forward. I want to be prepared. Instead, I find myself frozen in place with too much input. Paralysis by analysis.
At some point, we have to take that first step off the cliff into the unknown. Otherwise, we are stuck. If we pray for the burning bush, then we must be prepared to follow wherever its message leads us. It is not the end, but the beginning.
Peace,
Jeffri
It is the morning after the feeding and the "disappearance" of Jesus and his disciples. The crowd has caught up with them on the other side of the sea, and they immediately begin to throw questions at him. Beginning with why and how he is across the sea. In this case, it is Jesus who does not answer the question. Instead, he tells them that they are only seeking him out because of yesterday's miracle of the bread and fish. He also tells them that they should be working for the food of eternal life.
How do we do that?
You believe in him whom God sent.
What sign are you going to give us so that we may believe?
My reaction to the crowd at this stage is: Hello? Is anyone home? He just fed 5,000 people with five loaves and two fish, and you want a sign? That wasn't enough?
Unfortunately, we always want another, clearer sign. Or maybe it's a case of being ready to see the sign put in front of you. The question is often asked, how many people passed by the burning bush before Moses turned aside to investigate? The crowd thinks it is ready, that much is clear from their response to his discourse on the bread from heaven:
Sir, give us this bread always.Having been in their place often in the past, and undoubtedly to be in their place many times again in the future, Jesus will answer our questions. Whether or not we hear, or if we hear, do we understand, is another matter entirely. Even should we understand, are we truly ready to act upon what we understand?
In my case, even if I understand the answer in front of me, I am always looking for more information. I want to know all the angles. I want to know all the possible paths forward. I want to be prepared. Instead, I find myself frozen in place with too much input. Paralysis by analysis.
At some point, we have to take that first step off the cliff into the unknown. Otherwise, we are stuck. If we pray for the burning bush, then we must be prepared to follow wherever its message leads us. It is not the end, but the beginning.
Peace,
Jeffri
Friday, March 21, 2008
Good Friday Reflections
It was (and is) a beautiful day, if a bit windy. The sun shone, and the temperatures were mild. I had the day off, since it's Good Friday, and I do work for a church organization. I did some chores, ran some errands, and then spent a good portion of the afternoon at one of the nearby Barnes & Noble bookstores having a couple of diet sodas and reading. This evening I will attend services at my parish church.
Throughout the day I watched people going about their business and leisure activities. The mail was delivered. Meals were served and eaten. Shopping was done. Gas was pumped. Houses were swept. Yards were raked. Friends were met and chatted with. Pick-up soccer games were played. Just another day in lower Fairfield County.
But it's Good Friday! The most somber day in the Christian Calendar! The world should be in mourning! We should be remembering and reflecting upon the momentous day that took place some 2,000 years ago.
Then it occurred to me that the day Jesus was crucified would have been similar to this. For the most part, people in Judea, and even most people in Jerusalem, would have been going about their ordinary lives: shopping, cleaning houses, meeting friends, playing games, and preparing for Passover. Yes, there would have been a crowd gathered for the trial and the execution, and perhaps a bit of one along the route to Golgotha. Most people, however, would not have been concerned about the execution of the leader of a small movement in a tiny corner of a vast empire.
But, but, but! I can hear you saying. It's one of the most important events in world history! How could people be so unaware? The Gospels tell us of earthquakes, eclipses, the tearing of the temple curtain. This was a tremendous happening!
It was a tremendous happening, for Jesus' followers at the time. For most of the crowd it was Friday afternoon entertainment, as executions often were. It was one of the most important events in history according to the Gospel writers. But they were not eyewitnesses, and they were writing to tell the story as an important event for the world. It is an important story for us, because we have been raised as Chirstians in a Christian culture--and don't kid yourselves, as secularized as our culture may have become, it still carries major Christian influences! For the rest of the world 2,000 years ago, and for growing numbers of people today, today was and is just another day.
That is one of the many contradictions of this day. The execution of one seemingly insignificant leader of one of many movements plaguing the Roman Empire in the supposedly backwater province of Judea became the salvation event for millions of people.
And the rest, as they say, is history.
Peace,
Jeffri
Throughout the day I watched people going about their business and leisure activities. The mail was delivered. Meals were served and eaten. Shopping was done. Gas was pumped. Houses were swept. Yards were raked. Friends were met and chatted with. Pick-up soccer games were played. Just another day in lower Fairfield County.
But it's Good Friday! The most somber day in the Christian Calendar! The world should be in mourning! We should be remembering and reflecting upon the momentous day that took place some 2,000 years ago.
Then it occurred to me that the day Jesus was crucified would have been similar to this. For the most part, people in Judea, and even most people in Jerusalem, would have been going about their ordinary lives: shopping, cleaning houses, meeting friends, playing games, and preparing for Passover. Yes, there would have been a crowd gathered for the trial and the execution, and perhaps a bit of one along the route to Golgotha. Most people, however, would not have been concerned about the execution of the leader of a small movement in a tiny corner of a vast empire.
But, but, but! I can hear you saying. It's one of the most important events in world history! How could people be so unaware? The Gospels tell us of earthquakes, eclipses, the tearing of the temple curtain. This was a tremendous happening!
It was a tremendous happening, for Jesus' followers at the time. For most of the crowd it was Friday afternoon entertainment, as executions often were. It was one of the most important events in history according to the Gospel writers. But they were not eyewitnesses, and they were writing to tell the story as an important event for the world. It is an important story for us, because we have been raised as Chirstians in a Christian culture--and don't kid yourselves, as secularized as our culture may have become, it still carries major Christian influences! For the rest of the world 2,000 years ago, and for growing numbers of people today, today was and is just another day.
That is one of the many contradictions of this day. The execution of one seemingly insignificant leader of one of many movements plaguing the Roman Empire in the supposedly backwater province of Judea became the salvation event for millions of people.
And the rest, as they say, is history.
Peace,
Jeffri
Thursday, March 20, 2008
Bible Study With The Bishops: Seek And Hide And Seek
Reading Plan Text for March 21: John 6:14-24
Jesus has fed 5,000 people from what amounts to one small boy's lunch. Now they people in the crowd are calling him a prophet and talking about making him a king. This is one of those times when you simply have to believe Jesus as fully human, and not the most practical human being at that. You just want to say to him, " What did you think would happen? You perform miracles, and you think people aren't going to notice? If you're acting like a prophet, why are you so surprised that people call you a prophet? And for heaven's sake, people are ready for the Messiah, the heir to David's throne, how else did you think they'd react?"
The crowd is looking for Jesus, and he decides to do something practical. He takes off up the mountain to hide. The disciples, not always the fools they appear to be when sitting at Jesus' feet, jump in their boat and high tail it across the lake. So what happens? We get another sign. Jesus, in order to join the disciples, walks across the lake--ON the water. John doesn't say it, but I can just picture Jesus wondering why the disciples are afraid when they someone walking ON the water toward their boat. "Oh, hi. It's just me, don't worry." Sometimes you just want to shake some sense into the man!
Of course, the Greek text has Jesus saying "I am," echoing God speaking with Moses from the Burning Bush. That's a pretty powerful statement and a connection most of John's listeners would have picked up almost immediately. The disciples, on the other hand, not so much, as they say. I think they were probably too busy being relieved that it was Jesus walking on the waves to understand the full impact of that self-identification by Jesus.
In the morning the crowd realizes that Jesus and the disciples have disappeared. They correctly assume that Jesus and company have gone back the way they came, so they set out in boats to follow Jesus back to Capernaum. And they will find him. And we will be treated to another of Professor Jesus' discourses.
Now, some of you may think that this look at today's passage is a bit flippant on my part. However, I don't believe our scriptures were cast in concrete, never to be interpreted more than one way. The Jews have centuries of Midrash, which is essentially telling stories from between the lines of the Torah stories. If we don't engage the scriptures, then they are nothing more than a bunch of outdated words on a tattered page in a musty old book. And if we can't use humor in engaging the scriptures, then we ignore the fact that humor already exists in the Bible. Some of my (and others') reflections may be irreverent at times, but those reflections, and the resulting discussions with other people, can bring about a deeper understanding of our sacred stories.
And if we aren't looking for a deeper understanding of our sacred stories, then we aren't being true to what Jesus tried to teach us.
Peace,
Jeffri
Jesus has fed 5,000 people from what amounts to one small boy's lunch. Now they people in the crowd are calling him a prophet and talking about making him a king. This is one of those times when you simply have to believe Jesus as fully human, and not the most practical human being at that. You just want to say to him, " What did you think would happen? You perform miracles, and you think people aren't going to notice? If you're acting like a prophet, why are you so surprised that people call you a prophet? And for heaven's sake, people are ready for the Messiah, the heir to David's throne, how else did you think they'd react?"
The crowd is looking for Jesus, and he decides to do something practical. He takes off up the mountain to hide. The disciples, not always the fools they appear to be when sitting at Jesus' feet, jump in their boat and high tail it across the lake. So what happens? We get another sign. Jesus, in order to join the disciples, walks across the lake--ON the water. John doesn't say it, but I can just picture Jesus wondering why the disciples are afraid when they someone walking ON the water toward their boat. "Oh, hi. It's just me, don't worry." Sometimes you just want to shake some sense into the man!
Of course, the Greek text has Jesus saying "I am," echoing God speaking with Moses from the Burning Bush. That's a pretty powerful statement and a connection most of John's listeners would have picked up almost immediately. The disciples, on the other hand, not so much, as they say. I think they were probably too busy being relieved that it was Jesus walking on the waves to understand the full impact of that self-identification by Jesus.
In the morning the crowd realizes that Jesus and the disciples have disappeared. They correctly assume that Jesus and company have gone back the way they came, so they set out in boats to follow Jesus back to Capernaum. And they will find him. And we will be treated to another of Professor Jesus' discourses.
Now, some of you may think that this look at today's passage is a bit flippant on my part. However, I don't believe our scriptures were cast in concrete, never to be interpreted more than one way. The Jews have centuries of Midrash, which is essentially telling stories from between the lines of the Torah stories. If we don't engage the scriptures, then they are nothing more than a bunch of outdated words on a tattered page in a musty old book. And if we can't use humor in engaging the scriptures, then we ignore the fact that humor already exists in the Bible. Some of my (and others') reflections may be irreverent at times, but those reflections, and the resulting discussions with other people, can bring about a deeper understanding of our sacred stories.
And if we aren't looking for a deeper understanding of our sacred stories, then we aren't being true to what Jesus tried to teach us.
Peace,
Jeffri
Wednesday, March 19, 2008
Bible Study With The Bishops: So Much From So Little
Reading Plan Text for March 20: John 6: 1-13
Three soldiers trudged down a road in a strange country. they were on their way home from the wars. Besides being tired, they were hungry. In fact, they had eaten nothing for two days. "How I would like a good dinner tonight," said the first. "And a bed to sleep in," added the second. "But that is impossible," said the third.
On they marched, until suddenly, ahead of them, they saw the lights of a village. "Maybe we'll find a bite to eat and a bed to sleep in," they thought.
Now the peasants of the place feared strangers. When they heard that three soldiers were coming down the road, they talked among themselves. "Here come three soldiers," they said. "Soldiers are always hungry. But we have so little for ourselves." And they hurried to hide their food. They hid the barley in hay lofts, carrots under quilts, and buckets of milk down the wells. They hid all they had to eat. Then they waited.
The soldiers stopped at the first house. "Good evening to you," they said. "Could you spare a bit of food for three hungry soldiers?" "We have no food for ourselves," the residents lied. "It has been a poor harvest."
The soldiers went to the next house. "Could you spare a bit of food?" they asked. "And do you have a corner where we could sleep for the night?" "Oh, no," the man said. "We gave all we could spare to the soldiers who came before you." "And our beds are full," lied the woman.
At each house, the response was the same -- no one had food or a place for the soldiers to stay. The peasants had very good reasons, like feeding the sick and children. The villagers stood in the street and sighed. They looked as hungry as they could.
The soldiers talked together. The first soldier called out, "Good people! We are three hungry soldiers in a strange land. We have asked you for food and you have no food. Well, we will have to make stone soup." The peasants stared.
The soldiers asked for a big iron pot, water to fill it, and a fire to heat it. "And now, if you please, three round smooth stones." The soldiers dropped the stones into the pot.
"Any soup needs salt and pepper," the first soldier said, so children ran to fetch salt and pepper.
"Stones make good soup, but carrots would make it so much better," the second soldier added. One woman said, "Why, I think I have a carrot or two!" She ran to get the carrots.
"A good stone soup should have some cabbage, but no use asking for what we don't have!" said the third soldier. Another woman said, "I think I can probably find some cabbage," and off she scurried.
"If only we had a bit of beef and some potatoes, this soup would be fit for a rich man's table." The peasants thought it over, then ran to fetch what they had hidden in their cellars. A rich man's soup, and all from a few stones! It seemed like magic!
The soldiers said, "If only we had a bit of barley and some milk, this soup would be fit for a king!" And so the peasants managed to retrieve some barley and milk.
"The soup is ready," said the cooks, "and all will taste it, but first we need to set the tables." Tables and torches were set up in the square, and all sat down to eat. Some of the peasants said, "Such a great soup would be better with bread and cider," so they brought forth the last two items and the banquet was enjoyed by all. Never had there been such a feast. Never had the peasants tasted such delicious soup, and all made from stones! They ate and drank and danced well into the night.
The soldiers asked again if there was a loft where they might sleep for the night. "Oh, no!" said the townfolk. "You wise men must have the best beds in the village!" So one soldier spent the night in the priest's house, one in the baker's house, and one in the mayor's house.
In the morning, the villagers gathered to say goodbye. "Many thanks to you," the people said, "for we shall never go hungry now that you have taught us how to make soup from stones!"
(Found at http://www.storybin.com/sponsor/sponsor116.shtml and credited to "Marcia Brown -- 1947.")
There are many versions of this old folk tale. The one I remember from childhood involved only one soldier. In some tellings it is a beggar who comes into the village. It doesn't really matter who is involved, because the end result is the same. Everyone in the village contributes a little bit, and soon there is enough soup to feed the entire village. So much starting from so little.
There are those who take the "stone soup" approach when looking at "the feeding of the 5,000," which is the only miracle story that appears in all four gospels. However, only in John's version do we find the boy with the five barley loaves and two fish, over which Jesus gives thanks and then distributes. Is the boy the first to offer his meager amount to the common pot? Or did Jesus work another of his miracles?
I don't think it really matters which way it actually happened, because in the end, either way it was a miracle that everyone was fed. So much starting from so little.
Philip and Andrew repeat the refrain we frequently hear when faced with having to do a great deal with apparently few resources.
Jesus doesn't accept their protests of scarcity, of the seemingly overwhelming scope of the job ahead. He just starts feeding people, and when the meal is over, there are enough leftovers to fill 12 baskets.
So much.
There are many other layers to this story of Jesus' miracle, but for today it is enough to ponder, "What would happen if we just started working with what we have on hand?"
So much from so little.
Peace,
Jeffri
Three soldiers trudged down a road in a strange country. they were on their way home from the wars. Besides being tired, they were hungry. In fact, they had eaten nothing for two days. "How I would like a good dinner tonight," said the first. "And a bed to sleep in," added the second. "But that is impossible," said the third.
On they marched, until suddenly, ahead of them, they saw the lights of a village. "Maybe we'll find a bite to eat and a bed to sleep in," they thought.
Now the peasants of the place feared strangers. When they heard that three soldiers were coming down the road, they talked among themselves. "Here come three soldiers," they said. "Soldiers are always hungry. But we have so little for ourselves." And they hurried to hide their food. They hid the barley in hay lofts, carrots under quilts, and buckets of milk down the wells. They hid all they had to eat. Then they waited.
The soldiers stopped at the first house. "Good evening to you," they said. "Could you spare a bit of food for three hungry soldiers?" "We have no food for ourselves," the residents lied. "It has been a poor harvest."
The soldiers went to the next house. "Could you spare a bit of food?" they asked. "And do you have a corner where we could sleep for the night?" "Oh, no," the man said. "We gave all we could spare to the soldiers who came before you." "And our beds are full," lied the woman.
At each house, the response was the same -- no one had food or a place for the soldiers to stay. The peasants had very good reasons, like feeding the sick and children. The villagers stood in the street and sighed. They looked as hungry as they could.
The soldiers talked together. The first soldier called out, "Good people! We are three hungry soldiers in a strange land. We have asked you for food and you have no food. Well, we will have to make stone soup." The peasants stared.
The soldiers asked for a big iron pot, water to fill it, and a fire to heat it. "And now, if you please, three round smooth stones." The soldiers dropped the stones into the pot.
"Any soup needs salt and pepper," the first soldier said, so children ran to fetch salt and pepper.
"Stones make good soup, but carrots would make it so much better," the second soldier added. One woman said, "Why, I think I have a carrot or two!" She ran to get the carrots.
"A good stone soup should have some cabbage, but no use asking for what we don't have!" said the third soldier. Another woman said, "I think I can probably find some cabbage," and off she scurried.
"If only we had a bit of beef and some potatoes, this soup would be fit for a rich man's table." The peasants thought it over, then ran to fetch what they had hidden in their cellars. A rich man's soup, and all from a few stones! It seemed like magic!
The soldiers said, "If only we had a bit of barley and some milk, this soup would be fit for a king!" And so the peasants managed to retrieve some barley and milk.
"The soup is ready," said the cooks, "and all will taste it, but first we need to set the tables." Tables and torches were set up in the square, and all sat down to eat. Some of the peasants said, "Such a great soup would be better with bread and cider," so they brought forth the last two items and the banquet was enjoyed by all. Never had there been such a feast. Never had the peasants tasted such delicious soup, and all made from stones! They ate and drank and danced well into the night.
The soldiers asked again if there was a loft where they might sleep for the night. "Oh, no!" said the townfolk. "You wise men must have the best beds in the village!" So one soldier spent the night in the priest's house, one in the baker's house, and one in the mayor's house.
In the morning, the villagers gathered to say goodbye. "Many thanks to you," the people said, "for we shall never go hungry now that you have taught us how to make soup from stones!"
(Found at http://www.storybin.com/sponsor/sponsor116.shtml and credited to "Marcia Brown -- 1947.")
There are many versions of this old folk tale. The one I remember from childhood involved only one soldier. In some tellings it is a beggar who comes into the village. It doesn't really matter who is involved, because the end result is the same. Everyone in the village contributes a little bit, and soon there is enough soup to feed the entire village. So much starting from so little.
There are those who take the "stone soup" approach when looking at "the feeding of the 5,000," which is the only miracle story that appears in all four gospels. However, only in John's version do we find the boy with the five barley loaves and two fish, over which Jesus gives thanks and then distributes. Is the boy the first to offer his meager amount to the common pot? Or did Jesus work another of his miracles?
I don't think it really matters which way it actually happened, because in the end, either way it was a miracle that everyone was fed. So much starting from so little.
Philip and Andrew repeat the refrain we frequently hear when faced with having to do a great deal with apparently few resources.
So little.Six month's wages would not buy enough bread for each of them to get a little.
...five barley loaves and two fish. But what are they among so many people?
Jesus doesn't accept their protests of scarcity, of the seemingly overwhelming scope of the job ahead. He just starts feeding people, and when the meal is over, there are enough leftovers to fill 12 baskets.
So much.
There are many other layers to this story of Jesus' miracle, but for today it is enough to ponder, "What would happen if we just started working with what we have on hand?"
So much from so little.
Peace,
Jeffri
Tuesday, March 18, 2008
Bible Study With The Bishops: Judge And Jury
Reading Plan Text for March 19: John 5:39-47
The trial continues, and John (and Burridge) takes the image to its final conclusion. Well, at least as far as Jesus' closing argument.
The scriptures, used by the religious authorities to accuse Jesus, become part of Jesus' defense--Burridge calls them a "hostile witness." And if the scriptures are involved, who better to judge the case than Moses himself--"the lawgiver."
By this point, however, Jesus has turned the whole trial on its ear. No longer is he the defendant. Neither is he the accuser, though he is instrumental in bringing the case forward. Now the authorities, and many of John's readers, are on trial. Moses himself becomes the prosecuting attorney as well as judge.
On a different tangent...
So far John's Jesus is very clear that he has been sent by the Father. They are not one and the same. This, in spite of the prologue's proclamation "and the Word was God." In the other gospels Jesus is very clear that he has been sent by the Father and will later be sending the Holy Spirit. There is no indication that they are the same being. John's was the last Gospel written. Are we perhaps seeing the beginning of the theology of the Trinity in John?
Peace,
Jeffri
The trial continues, and John (and Burridge) takes the image to its final conclusion. Well, at least as far as Jesus' closing argument.
The scriptures, used by the religious authorities to accuse Jesus, become part of Jesus' defense--Burridge calls them a "hostile witness." And if the scriptures are involved, who better to judge the case than Moses himself--"the lawgiver."
By this point, however, Jesus has turned the whole trial on its ear. No longer is he the defendant. Neither is he the accuser, though he is instrumental in bringing the case forward. Now the authorities, and many of John's readers, are on trial. Moses himself becomes the prosecuting attorney as well as judge.
On a different tangent...
So far John's Jesus is very clear that he has been sent by the Father. They are not one and the same. This, in spite of the prologue's proclamation "and the Word was God." In the other gospels Jesus is very clear that he has been sent by the Father and will later be sending the Holy Spirit. There is no indication that they are the same being. John's was the last Gospel written. Are we perhaps seeing the beginning of the theology of the Trinity in John?
Peace,
Jeffri
Monday, March 17, 2008
Bible Study With The Bishops: Testimony
Reading Plan Text for March 18: John 5:30-38
After spending four-and-a-half chapters of telling the world who he is, Jesus now says
Yet within these circles are kernels of truth. And using these kernels, Jesus is building a case for himself.
So imagine my surprise, after having written that last senctence, to pick up Burridge's commentary and find him talking about Jewish trial procedures. He concludes
Peace,
Jeffri
After spending four-and-a-half chapters of telling the world who he is, Jesus now says
If I testify about myself, my testimony is not true.He tells us that we have heard John [the Baptsist]'s testimony, but then continues
Not that I accept such human testimony...So we can't take Jesus' word, and we can't take John the Baptist's word. Is there some evidence that Jesus would have us accept? Of course there is, and John has been showing it to us all along--the water into wine, the knowledge of the Samaritan Woman's life, the healing of the man at the pool. Jesus' works are the testimony we should believe. And we should believe the word of the Father "who sent me," except that we can't hear it because we don't believe Jesus ("him whom he has sent"). Do I detect another circle here?
Yet within these circles are kernels of truth. And using these kernels, Jesus is building a case for himself.
So imagine my surprise, after having written that last senctence, to pick up Burridge's commentary and find him talking about Jewish trial procedures. He concludes
So, who is on trial here? Is it Jesus, who must call these witnesses to prove his claim--or his questioners who refuse to recognize and accept the evidence God gives them? We need to find a judge to decide this, which takes us into the final section. (p. 83)As I reread today's passage, I find myself wondering whether we need a legal judge or a debate judge. Is Jesus appealing to the law or to logic? The criteria for judging is different for each category. Or perhaps we need one of each, because some of us will believe the legal argument and others the logic argument. Jesus never stints in providing multiple ways for us to understand what he is telling us.
Peace,
Jeffri
Sunday, March 16, 2008
Bible Study With The Bishops: Father And Son
Reading Plan Text for March 17: John 5:19-29
This is one of those passages that in the past caused me to dislike John's Gospel. I'm not finding it any easier this time, either. To me, Jesus is talking in circles: the Son can only do what the Father does, but whatever the Father does the Son does, and whoever doesn't honor the Son does not honor the Father... There are those who will tell you that this is part of the mystery of the Trinity, and that this is evidence of the Trinity in the Gospel. I'm still not convinced that the Trinity can be found in the Gospels--more circular arguments as far as I'm concerned.
Burridge is no help with this passage either. Or maybe it's just the frame of mind I'm in after having experienced the Palm Sunday liturgies, which move us rapidly from celebration to death on the cross. Matthew's depiction of Jesus is uppermost in my mind this evening, and I'm just not in the mood to deal with John's Jesus the Mystic.
Peace,
Jeffri
This is one of those passages that in the past caused me to dislike John's Gospel. I'm not finding it any easier this time, either. To me, Jesus is talking in circles: the Son can only do what the Father does, but whatever the Father does the Son does, and whoever doesn't honor the Son does not honor the Father... There are those who will tell you that this is part of the mystery of the Trinity, and that this is evidence of the Trinity in the Gospel. I'm still not convinced that the Trinity can be found in the Gospels--more circular arguments as far as I'm concerned.
Burridge is no help with this passage either. Or maybe it's just the frame of mind I'm in after having experienced the Palm Sunday liturgies, which move us rapidly from celebration to death on the cross. Matthew's depiction of Jesus is uppermost in my mind this evening, and I'm just not in the mood to deal with John's Jesus the Mystic.
Peace,
Jeffri
Kill The Choir Week Begins - Some Random Thoughts
Yes, I know it's Holy Week. I know it is a time of prayer, deep reflection, and grief, followed by a time of joy and celebration. But the reality is, that in order for most members of a congregation to fully experience Holy Week, the parish leadership has to spend hours and hours preparing for and leading the various liturgies, meals, and other events that take place.
So actually, it's kill the choir, clergy and church leadership week!
I deliberately chose not to rejoin the choir when I returned to Grace. Given the nature of my job, I didn't feel like I could make that kind of commitment to a small group, where the absence of one voice could make or break an anthem. It was also a bit selfish on my part--I didn't want to add another evening to my church involvement at this stage of my life. I spend 35+ hours per week working in a church organization. I co-mentor an Education for Ministry group at another parish. I have taken on the job of webmaster for the parish, and I participate in other leadership activities there as well.
Because I'm not in the choir, I am not as involved in the massive Holy Week effort as I was before.
That being said, however....
Last week Lois asked me if I would play flute during the processional into the church for this morning's celebration. Then the coordinator of the Passion reading asked if I would read Jesus. And this morning as I was trying to finish getting the music "under my fingers," Lois asked if I would read the Gospel for the Liturgy of the Palms. I looked at her and joked, "What is this? Because I'm not in the choir, you've all decided this is 'kill Jeffri day?'" She smiled and said, "No, just preparing you for your life to come."
Remind me never to ask God for a burning bush again. I've been finding too many placed in my path over the last year! (More about that in some later post.)
Standing in front of the congregation reading Jesus' words was difficult. In past years, the part was has been read by several folks, but so many of us in the parish remember Leroy Ellis (now gone to God, as they say) reading these same words multiple times over the years. When he read "Eli, eli, lema sabachthani" it sent chills up our spines. There was no way I was going to replicate that, so I didn't try. Each of us reads our own way.
That, however, was not the difficult part. As I stood at the top of the chancel steps and looked out over the congregation I felt exposed. As Jesus was a lightning rod in Judea for many reasons, to a lesser extent I have been a lighting rod in this congregation--and could be again. Why? Because I am the only openly gay or lesbian person in the parish. Note, I did not say the ONLY one, I said the only OPEN one. Some days I think about how easy it would be to drive about another mile to attend St. Paul's on the Green where they have a much more diverse congregation that includes a significant number of lbgt folks.
On the other hand, I will be fully participating in "kill the staff fortnight plus" at the Episcopal Church Center. We all remain in our present jobs until April 7th, when the new structure takes place. In the meantime, many of us are being given reading material, attending meetings, and doing various other tasks that relate to our new positions. We also know that we will continue to do tasks related to the old jobs once we are in the new ones. For the Center for Evangelism and Congregational Life staff, of which I will be a member, we have a two day retreat at the end of March.
Oh, and did I mention we have to pack up our offices and cubicles and move? I'm the move coordinator for the soon to be defunct Ministries with Young People Cluster. And when do we expect the crates to arrive so we can pack? During the two days I will be with the Evangelism and Congregational Life staff on retreat. And when is the designated packing period? The week of March 31 - April 4, the same week I will be in Vancouver for the Start Up! Start Over! conference. Fortunately, there are enough folks who will be travelling that week, and enough of us who will be on retreat March 27th and 28th that they will probably be bringing in some crates early.
So my life this week will be one of tension. In the midst of the challenges of this coming work week, I am also mindful of the need to find quiet time for contemplation and prayer. But I'm not sure I should ask God for help. I might get sent another burning bush!
Peace,
Jeffri
So actually, it's kill the choir, clergy and church leadership week!
I deliberately chose not to rejoin the choir when I returned to Grace. Given the nature of my job, I didn't feel like I could make that kind of commitment to a small group, where the absence of one voice could make or break an anthem. It was also a bit selfish on my part--I didn't want to add another evening to my church involvement at this stage of my life. I spend 35+ hours per week working in a church organization. I co-mentor an Education for Ministry group at another parish. I have taken on the job of webmaster for the parish, and I participate in other leadership activities there as well.
Because I'm not in the choir, I am not as involved in the massive Holy Week effort as I was before.
That being said, however....
Last week Lois asked me if I would play flute during the processional into the church for this morning's celebration. Then the coordinator of the Passion reading asked if I would read Jesus. And this morning as I was trying to finish getting the music "under my fingers," Lois asked if I would read the Gospel for the Liturgy of the Palms. I looked at her and joked, "What is this? Because I'm not in the choir, you've all decided this is 'kill Jeffri day?'" She smiled and said, "No, just preparing you for your life to come."
Remind me never to ask God for a burning bush again. I've been finding too many placed in my path over the last year! (More about that in some later post.)
Standing in front of the congregation reading Jesus' words was difficult. In past years, the part was has been read by several folks, but so many of us in the parish remember Leroy Ellis (now gone to God, as they say) reading these same words multiple times over the years. When he read "Eli, eli, lema sabachthani" it sent chills up our spines. There was no way I was going to replicate that, so I didn't try. Each of us reads our own way.
That, however, was not the difficult part. As I stood at the top of the chancel steps and looked out over the congregation I felt exposed. As Jesus was a lightning rod in Judea for many reasons, to a lesser extent I have been a lighting rod in this congregation--and could be again. Why? Because I am the only openly gay or lesbian person in the parish. Note, I did not say the ONLY one, I said the only OPEN one. Some days I think about how easy it would be to drive about another mile to attend St. Paul's on the Green where they have a much more diverse congregation that includes a significant number of lbgt folks.
On the other hand, I will be fully participating in "kill the staff fortnight plus" at the Episcopal Church Center. We all remain in our present jobs until April 7th, when the new structure takes place. In the meantime, many of us are being given reading material, attending meetings, and doing various other tasks that relate to our new positions. We also know that we will continue to do tasks related to the old jobs once we are in the new ones. For the Center for Evangelism and Congregational Life staff, of which I will be a member, we have a two day retreat at the end of March.
Oh, and did I mention we have to pack up our offices and cubicles and move? I'm the move coordinator for the soon to be defunct Ministries with Young People Cluster. And when do we expect the crates to arrive so we can pack? During the two days I will be with the Evangelism and Congregational Life staff on retreat. And when is the designated packing period? The week of March 31 - April 4, the same week I will be in Vancouver for the Start Up! Start Over! conference. Fortunately, there are enough folks who will be travelling that week, and enough of us who will be on retreat March 27th and 28th that they will probably be bringing in some crates early.
So my life this week will be one of tension. In the midst of the challenges of this coming work week, I am also mindful of the need to find quiet time for contemplation and prayer. But I'm not sure I should ask God for help. I might get sent another burning bush!
Peace,
Jeffri
Saturday, March 15, 2008
Connecticut Bishops Report On The House Of Bishops Meeting
This email was sitting in my in box when I arrived home tonight:
March 14, 2008
To the People of God in the Episcopal Diocese of Connecticut:
Grace to you and peace in Christ Jesus our Lord. May God bless each of you in the pilgrimage of Holy Week and the celebration of Easter.
We have just returned from the Spring Meeting of the House of Bishops of the Episcopal Church. Over 120 bishops from across our church met in Camp Allen, Texas. We especially bring you greetings from Bishop Wilfrido Ramos, who sends his love and asks for continuing prayers for the work of the Episcopal Diocese of Ecuador Central.
We met within the rhythm of the daily offices and daily Holy Eucharist. We worshiped in Spanish and in English. Most of our time together was spent in continuing education and briefings on the ongoing ministries of the Episcopal Church. A highlight for us was working with Nomfondo Walaza of the Tutu Center for Peace Studies in Capetown, South Africa, who led a session on Millennium Development Goal #3 - Gender Equality and the Empowerment of Women. Over the weekend we participated in a Reconciliation Training Initiative of the International Center for Religion and Diplomacy.
Monday we received word that a full invitation from the Archbishop of Canterbury to include Bishop Gene Robinson of New Hampshire as a participant in this summer's Lambeth Conference of Anglican bishops is "not possible". Bishop Robinson told the House that he respectfully declined an invitation to be present in the conference's "Marketplace" exhibit section. But he also did urge other bishops to attend the Lambeth Conference to represent the Episcopal Church and tell the stories of gay, lesbian, bisexual, and transgendered people. The bishops of Province I will be the lead organizers of two evening gatherings during the Lambeth Conference to introduce Bishop Robinson to other bishops of the Anglican Communion and create a forum for dialogue.
On Wednesday, in business session and prayer, the House of Bishops voted to depose Bishop John-David Schofield, formerly the Bishop of San Joaquin, and Bishop William J. Cox, resigned Bishop Suffragan of Maryland, for repudiating the Doctrine, Discipline, and Worship of the Episcopal Church and for abandoning the Communion of the Church. These actions were taken according to Title IV of the Constitution and Canons of the Episcopal Church.
We give thanks for our ordination as bishops and the trust you have given us as bishops in the Diocese of Connecticut. The mission of the church is to restore all people to unity with God and each other in Christ. The church does this as it prays and worships, proclaims the Gospel, and promotes justice, peace, and love. (Book of Common Prayer, p. 855). All of us, lay persons, deacons, priests, and bishops are called to work together under the lordship of Jesus. May God bless us and strengthen us in this ministry.
Faithfully,
Laura J. Ahrens, Bishop Suffragan
James E. Curry, Bishop Suffragan
The Episcopal Diocese of Connecticut
The House of Bishops of the Episcopal Church
Meeting at the Camp Allen Conference Center, Navasota, Texas
March 12, 2008
Give to your Church, O God, a bold vision and a daring charity,
a refreshed wisdom and a courteous understanding,
that the eternal message of your Son
may be acclaimed as the good news of the age;
through him who makes all things new,even Jesus Christ our Lord. Amen.
We, the House of Bishops of the Episcopal Church, approaching the forthcoming Lambeth Conference, are mindful of the hurt that is being experienced by so many in our own Episcopal Church, in other Provinces of our global communion, and in the world around us. While the focus of this hurt seems centered on issues of human sexuality, beneath it we believe there is a feeling of marginalization by people of differing points of view. Entering into Holy Week, our response is to name this hurt and to claim our hope that is in Christ.
As the Lambeth Conference approaches, we believe we have an enormous opportunity, in the midst of struggle, to be proud of our heritage, and to use this particular time in a holy way by affirming our rich diversity. The health of such diversity is that we are dealing openly with issues that affect the entire global community. Thus, even as we acknowledge the pain felt by many, we also affirm its holiness as we seek to be faithful to our Lord Jesus Christ.
Even though we did not all support the consecration of the Bishop of New Hampshire, we acknowledge that he is a canonically elected and consecrated bishop in this church. We regret that he alone among bishops ministering within the territorial boundaries of their dioceses and provinces, did not receive an invitation to attend the Lambeth Conference.
We appeal to the faithful of the Episcopal Church and the faithful in the wider, global Anglican family, to focus and celebrate our unity in the comprehensiveness of diversity. In union with Christian tradition through the centuries, we are willing to face challenges that precipitate struggle as a means towards reconciliation.
During our meeting we have been praying for a "daring charity and courteous understanding." With this intent and guided by the Holy Spirit, we go to the Lambeth Conference spiritually united and praying that God will sanctify our struggles and unify us for Christ's mission to a hurting world.
March 14, 2008
To the People of God in the Episcopal Diocese of Connecticut:
Grace to you and peace in Christ Jesus our Lord. May God bless each of you in the pilgrimage of Holy Week and the celebration of Easter.
We have just returned from the Spring Meeting of the House of Bishops of the Episcopal Church. Over 120 bishops from across our church met in Camp Allen, Texas. We especially bring you greetings from Bishop Wilfrido Ramos, who sends his love and asks for continuing prayers for the work of the Episcopal Diocese of Ecuador Central.
We met within the rhythm of the daily offices and daily Holy Eucharist. We worshiped in Spanish and in English. Most of our time together was spent in continuing education and briefings on the ongoing ministries of the Episcopal Church. A highlight for us was working with Nomfondo Walaza of the Tutu Center for Peace Studies in Capetown, South Africa, who led a session on Millennium Development Goal #3 - Gender Equality and the Empowerment of Women. Over the weekend we participated in a Reconciliation Training Initiative of the International Center for Religion and Diplomacy.
Monday we received word that a full invitation from the Archbishop of Canterbury to include Bishop Gene Robinson of New Hampshire as a participant in this summer's Lambeth Conference of Anglican bishops is "not possible". Bishop Robinson told the House that he respectfully declined an invitation to be present in the conference's "Marketplace" exhibit section. But he also did urge other bishops to attend the Lambeth Conference to represent the Episcopal Church and tell the stories of gay, lesbian, bisexual, and transgendered people. The bishops of Province I will be the lead organizers of two evening gatherings during the Lambeth Conference to introduce Bishop Robinson to other bishops of the Anglican Communion and create a forum for dialogue.
On Wednesday, in business session and prayer, the House of Bishops voted to depose Bishop John-David Schofield, formerly the Bishop of San Joaquin, and Bishop William J. Cox, resigned Bishop Suffragan of Maryland, for repudiating the Doctrine, Discipline, and Worship of the Episcopal Church and for abandoning the Communion of the Church. These actions were taken according to Title IV of the Constitution and Canons of the Episcopal Church.
We give thanks for our ordination as bishops and the trust you have given us as bishops in the Diocese of Connecticut. The mission of the church is to restore all people to unity with God and each other in Christ. The church does this as it prays and worships, proclaims the Gospel, and promotes justice, peace, and love. (Book of Common Prayer, p. 855). All of us, lay persons, deacons, priests, and bishops are called to work together under the lordship of Jesus. May God bless us and strengthen us in this ministry.
Faithfully,
Laura J. Ahrens, Bishop Suffragan
James E. Curry, Bishop Suffragan
The Episcopal Diocese of Connecticut
The House of Bishops of the Episcopal Church
Meeting at the Camp Allen Conference Center, Navasota, Texas
March 12, 2008
Give to your Church, O God, a bold vision and a daring charity,
a refreshed wisdom and a courteous understanding,
that the eternal message of your Son
may be acclaimed as the good news of the age;
through him who makes all things new,even Jesus Christ our Lord. Amen.
We, the House of Bishops of the Episcopal Church, approaching the forthcoming Lambeth Conference, are mindful of the hurt that is being experienced by so many in our own Episcopal Church, in other Provinces of our global communion, and in the world around us. While the focus of this hurt seems centered on issues of human sexuality, beneath it we believe there is a feeling of marginalization by people of differing points of view. Entering into Holy Week, our response is to name this hurt and to claim our hope that is in Christ.
As the Lambeth Conference approaches, we believe we have an enormous opportunity, in the midst of struggle, to be proud of our heritage, and to use this particular time in a holy way by affirming our rich diversity. The health of such diversity is that we are dealing openly with issues that affect the entire global community. Thus, even as we acknowledge the pain felt by many, we also affirm its holiness as we seek to be faithful to our Lord Jesus Christ.
Even though we did not all support the consecration of the Bishop of New Hampshire, we acknowledge that he is a canonically elected and consecrated bishop in this church. We regret that he alone among bishops ministering within the territorial boundaries of their dioceses and provinces, did not receive an invitation to attend the Lambeth Conference.
We appeal to the faithful of the Episcopal Church and the faithful in the wider, global Anglican family, to focus and celebrate our unity in the comprehensiveness of diversity. In union with Christian tradition through the centuries, we are willing to face challenges that precipitate struggle as a means towards reconciliation.
During our meeting we have been praying for a "daring charity and courteous understanding." With this intent and guided by the Holy Spirit, we go to the Lambeth Conference spiritually united and praying that God will sanctify our struggles and unify us for Christ's mission to a hurting world.
Thursday, March 13, 2008
Bible Study With The Bishops: God Is Still Working
Reading Plan Text for March 14: John 5:9-18
Well now he's done it. Jesus has broken the law--or at least the commandments of his faith. Actually, he committed the "crime" in yesterday's reading, but today it comes to the notice of the local religious authorities (at least that is what Burridge tells us John means when he speaks of "the Jews" in this context--I see no reason to doubt that interpretation). The healed man is seen carrying his mat, which can be construed as work. One isn't supposed to work on the sabbath, and John is quite clear that this healing took place on a sabbath day. In some Jewish communities the ways to avoid "work" become quite convoluted. A family might hire a "shabbas goy"--a gentile hired for the sabbath day--to come in and turn the lights on and off for them, for example.
When questioned the man tells the authorities of his healing but isn't able to identify who healed him. Later, after another encounter with Jesus, he goes back to the officials to tell them it was Jesus that healed him. When the authorities confront Jesus, his response is
Of course, Jesus is more than God's representative, by his own claim of God as his father, he declares himself to be God's son. This is many times more serious than breaking the sabbath. If there is a faster way to run afoul of the religious authorities, I can't think of one. Yet Jesus does not hesitate to make these kinds of declarations. He has been making them almost since he first appeared in John's Gospel: "This is who I am. Deal with it."
What would it take for us to be that open about who we are and where we come from? What might be the results of making such declarations?
Peace,
Jeffri
Well now he's done it. Jesus has broken the law--or at least the commandments of his faith. Actually, he committed the "crime" in yesterday's reading, but today it comes to the notice of the local religious authorities (at least that is what Burridge tells us John means when he speaks of "the Jews" in this context--I see no reason to doubt that interpretation). The healed man is seen carrying his mat, which can be construed as work. One isn't supposed to work on the sabbath, and John is quite clear that this healing took place on a sabbath day. In some Jewish communities the ways to avoid "work" become quite convoluted. A family might hire a "shabbas goy"--a gentile hired for the sabbath day--to come in and turn the lights on and off for them, for example.
When questioned the man tells the authorities of his healing but isn't able to identify who healed him. Later, after another encounter with Jesus, he goes back to the officials to tell them it was Jesus that healed him. When the authorities confront Jesus, his response is
My Father is still working, and I also am working.Upon reading his response, I was immediately reminded of the United Church of Christ's (UCC) recent advertising campaign, "God Is Still Speaking." The UCC's message is that God's invitation is still being spoken by God, and that everyone is invited. To me, Jesus' message is that God is present and still working with Creation--constantly. Jesus, as God's representative in Creation, is therefore carrying out God's work--also constantly.
Of course, Jesus is more than God's representative, by his own claim of God as his father, he declares himself to be God's son. This is many times more serious than breaking the sabbath. If there is a faster way to run afoul of the religious authorities, I can't think of one. Yet Jesus does not hesitate to make these kinds of declarations. He has been making them almost since he first appeared in John's Gospel: "This is who I am. Deal with it."
What would it take for us to be that open about who we are and where we come from? What might be the results of making such declarations?
Peace,
Jeffri
Wednesday, March 12, 2008
Bible Study With The Bishops: Answer The Question
Reading Plan Text for March 13: John 5:1-9a
Today's reading passage is a reminder that the chapter and verse markings are a late addition to the Scriptures. Most of the headings and paragraph delineations are as well.
I am both enjoying this Reading Plan and being aggravated by it. The Gospels are not meant to be read in these short snippets. We are always left dangling at the end of the day's reading. On the other hand, the wealth of new information I am picking up from Burridge, not to mention some new insights of my own, are making it worth the effort. And I always reflect on what I've read before opening Burridge's commentary.
Burridge's discussion of this passage informs us about the importance of the "feasts" in John. This particular one is not specified beyond
However, what jumped out at me upon reading this passage was the man Jesus heals and his response to Jesus' question:
Just answer the question.
Just do it.
Peace,
Jeffri
Today's reading passage is a reminder that the chapter and verse markings are a late addition to the Scriptures. Most of the headings and paragraph delineations are as well.
I am both enjoying this Reading Plan and being aggravated by it. The Gospels are not meant to be read in these short snippets. We are always left dangling at the end of the day's reading. On the other hand, the wealth of new information I am picking up from Burridge, not to mention some new insights of my own, are making it worth the effort. And I always reflect on what I've read before opening Burridge's commentary.
Burridge's discussion of this passage informs us about the importance of the "feasts" in John. This particular one is not specified beyond
After this there was a festival of the Jews.Burridge follows this up with information about the healing pool and tells us about the significance of the water imagery. There are also some references to Old Testament stories pointed out to us. Without Burridge's commentary I would have missed most of this, because it does not appear in any of the notes in any of my bibles--not even my Harper Collins Study Bible.
However, what jumped out at me upon reading this passage was the man Jesus heals and his response to Jesus' question:
[Jesus] said to him, 'Do you want to be made well?' The sick man answered him, 'Sir, I have no one to put me into the pool when the water is stirred up; and while I am making my way, someone else steps down ahead of me.'Jesus asks the man if he wants to be healed, and the man gives an excuse? Lately when receiving a response that does not really answer the question I asked, I tell the person, "Answer the question that was asked." Jesus doesn't even bother with that step. In fact, he doesn't try to get an answer at all. He simply tells the man to pick up his mat and walk.
Just answer the question.
Just do it.
Peace,
Jeffri
Breaking News: Schofield Deposed
This just in from ENS:
Episcopal News Service
March 12, 2008
House of Bishops consents to deposition of John-David Schofield, William Cox
By staff
[ENS] The House of Bishops voted March 12 to consent to the deposition from the ordained ministry of the Rt. Rev. John-David Schofield, bishop of the Diocese of San Joaquin, and the Rt. Rev. William Jackson Cox, bishop suffragan of the Diocese of Maryland, resigned.
Members of the House of Bishops are preparing a statement regarding these actions and for release after a March 12 afternoon session.
The process used to work through these resolutions took into account the importance of prayer and careful reflection before each vote was taken. Specifically, in both cases the House was first led in prayer by a chaplain, followed by small-group discussion, and then plenary discussion. After this, voting commenced. Each vote was cast clearly in the majority, with some nay votes, and some abstentions.
Presiding Bishop Katharine Jefferts Schori asked the bishops assembled "to continue to reach out" in pastoral care to both Schofield and Cox.
"Abandoning the Communion of this Church does not meet we abandon a person as a member of the Body of Christ," Jefferts Schori said.
Full texts of the resolutions follow. Each resolution was considered and voted upon separately. The resolution pertaining to Schofield was acted upon first.
RESOLUTION
RESOLVED, that pursuant to Canon IV.9.2 of the Episcopal Church, the House of Bishops hereby consents to the Deposition from the ordained ministry of the Rt. Rev. John-David Schofield, Bishop of the Diocese of San Joaquin.
EXPLANATION: On January 9, 2008, the Title IV Review Committee certified to the Presiding Bishop, pursuant to Canon IV.9.1, that the Rt. Rev. John-David Schofield, Bishop of the Diocese of San Joaquin, has repudiated the Doctrine, Discipline, and Worship of the Episcopal Church and has abandoned the Communion of the Church by, inter alia, departing from the Episcopal Church and purporting to take his Diocese with him into affiliation with the Province of the Southern Cone. In the intervening two months since the Presiding Bishop gave notice to Bishop Schofield of the foregoing certification, Bishop Schofield has failed to submit to the Presiding Bishop sufficient retraction or denial of the actions found by the Title IV Review Committee. Accordingly, the Presiding Bishop has presented the matter to the House of Bishops and requested consent to Bishop Schofield's Deposition.
RESOLUTION
RESOLVED, that pursuant to Canon IV.9.2 of the Episcopal Church, the House of Bishops hereby consents to the Deposition from the ordained ministry of the Rt. Rev. William Jackson Cox, Bishop Suffragan of the Diocese of Maryland, resigned.
EXPLANATION: On May 29, 2007, the Title IV Review Committee certified to the Presiding Bishop, pursuant to Canon IV.9.1, that the Rt. Rev. William Jackson Cox, Bishop Suffragan of the Diocese of Maryland, resigned, has repudiated the Doctrine, Discipline, and Worship of the Episcopal Church and has abandoned the Communion of the Church by, inter alia, departing from the Episcopal Church and stating his intention to continue to perform episcopal acts solely under the oversight and jurisdiction of a bishop outside the Episcopal Church without conforming to the Constitution and Canons of the Episcopal Church. In the intervening two months since the Presiding Bishop gave notice to Bishop Cox of the foregoing certification, Bishop Cox has failed to submit to the Presiding Bishop sufficient retraction or denial of the actions found by the Title IV Review Committee. Accordingly, the Presiding Bishop has presented the matter to the House of Bishops and requested consent to Bishop Cox's Deposition.
Episcopal News Service
March 12, 2008
House of Bishops consents to deposition of John-David Schofield, William Cox
By staff
[ENS] The House of Bishops voted March 12 to consent to the deposition from the ordained ministry of the Rt. Rev. John-David Schofield, bishop of the Diocese of San Joaquin, and the Rt. Rev. William Jackson Cox, bishop suffragan of the Diocese of Maryland, resigned.
Members of the House of Bishops are preparing a statement regarding these actions and for release after a March 12 afternoon session.
The process used to work through these resolutions took into account the importance of prayer and careful reflection before each vote was taken. Specifically, in both cases the House was first led in prayer by a chaplain, followed by small-group discussion, and then plenary discussion. After this, voting commenced. Each vote was cast clearly in the majority, with some nay votes, and some abstentions.
Presiding Bishop Katharine Jefferts Schori asked the bishops assembled "to continue to reach out" in pastoral care to both Schofield and Cox.
"Abandoning the Communion of this Church does not meet we abandon a person as a member of the Body of Christ," Jefferts Schori said.
Full texts of the resolutions follow. Each resolution was considered and voted upon separately. The resolution pertaining to Schofield was acted upon first.
RESOLUTION
RESOLVED, that pursuant to Canon IV.9.2 of the Episcopal Church, the House of Bishops hereby consents to the Deposition from the ordained ministry of the Rt. Rev. John-David Schofield, Bishop of the Diocese of San Joaquin.
EXPLANATION: On January 9, 2008, the Title IV Review Committee certified to the Presiding Bishop, pursuant to Canon IV.9.1, that the Rt. Rev. John-David Schofield, Bishop of the Diocese of San Joaquin, has repudiated the Doctrine, Discipline, and Worship of the Episcopal Church and has abandoned the Communion of the Church by, inter alia, departing from the Episcopal Church and purporting to take his Diocese with him into affiliation with the Province of the Southern Cone. In the intervening two months since the Presiding Bishop gave notice to Bishop Schofield of the foregoing certification, Bishop Schofield has failed to submit to the Presiding Bishop sufficient retraction or denial of the actions found by the Title IV Review Committee. Accordingly, the Presiding Bishop has presented the matter to the House of Bishops and requested consent to Bishop Schofield's Deposition.
RESOLUTION
RESOLVED, that pursuant to Canon IV.9.2 of the Episcopal Church, the House of Bishops hereby consents to the Deposition from the ordained ministry of the Rt. Rev. William Jackson Cox, Bishop Suffragan of the Diocese of Maryland, resigned.
EXPLANATION: On May 29, 2007, the Title IV Review Committee certified to the Presiding Bishop, pursuant to Canon IV.9.1, that the Rt. Rev. William Jackson Cox, Bishop Suffragan of the Diocese of Maryland, resigned, has repudiated the Doctrine, Discipline, and Worship of the Episcopal Church and has abandoned the Communion of the Church by, inter alia, departing from the Episcopal Church and stating his intention to continue to perform episcopal acts solely under the oversight and jurisdiction of a bishop outside the Episcopal Church without conforming to the Constitution and Canons of the Episcopal Church. In the intervening two months since the Presiding Bishop gave notice to Bishop Cox of the foregoing certification, Bishop Cox has failed to submit to the Presiding Bishop sufficient retraction or denial of the actions found by the Title IV Review Committee. Accordingly, the Presiding Bishop has presented the matter to the House of Bishops and requested consent to Bishop Cox's Deposition.
Tuesday, March 11, 2008
Bible Study With The Bishops: Persistence Pays Off
Reading Plan Text for March 12: John 4:43-54
Two days later, Jesus finally leaves Samaria and heads back into Galilee. Back to Cana where he started this little trip. News must be spreading, because a royal official (one assumes someone employed by Herod, which Burridge confirms) runs up to Jesus and begs that his son be healed. Once again, John turns this into another opportunity for Jesus to address the crowd (and therefore, John's audience) with another "you won't believe without proof" lecture. The official, however, will not be put off. He tells Jesus to come before his son dies.
Here we have a new twist. Jesus does not play the role of a seer in this situation. He does not tell the official things that only the official would know, as he did with Nathanael and the Samaritan woman. Instead, he tells the official to return home, his son has been healed. The official must trust that all is as Jesus says, because he goes. On the way home to Capernaum (some 20 or more miles from Cana, Burridge tells us), he meets up with some of his servants who have come to tell him that his son has recovered. A sign is given, and the official believes, along with his entire household. John's audience cannot see the the "signs and wonders" first hand, but they are able to view them through John's eyes. This is the second of the signs of Jesus that John gives us so that we might also believe.
Like the first sign at the wedding in Cana, persistence is the key to getting Jesus to act. His mother refuses to let up at the wedding, and the official refuses to give up any chance to save his son. We have seen this similar courses of action told in the other Gospels. Obviously, this is an important theme. If we persist in asking, Jesus will act.
Peace,
Jeffri
Two days later, Jesus finally leaves Samaria and heads back into Galilee. Back to Cana where he started this little trip. News must be spreading, because a royal official (one assumes someone employed by Herod, which Burridge confirms) runs up to Jesus and begs that his son be healed. Once again, John turns this into another opportunity for Jesus to address the crowd (and therefore, John's audience) with another "you won't believe without proof" lecture. The official, however, will not be put off. He tells Jesus to come before his son dies.
Here we have a new twist. Jesus does not play the role of a seer in this situation. He does not tell the official things that only the official would know, as he did with Nathanael and the Samaritan woman. Instead, he tells the official to return home, his son has been healed. The official must trust that all is as Jesus says, because he goes. On the way home to Capernaum (some 20 or more miles from Cana, Burridge tells us), he meets up with some of his servants who have come to tell him that his son has recovered. A sign is given, and the official believes, along with his entire household. John's audience cannot see the the "signs and wonders" first hand, but they are able to view them through John's eyes. This is the second of the signs of Jesus that John gives us so that we might also believe.
Like the first sign at the wedding in Cana, persistence is the key to getting Jesus to act. His mother refuses to let up at the wedding, and the official refuses to give up any chance to save his son. We have seen this similar courses of action told in the other Gospels. Obviously, this is an important theme. If we persist in asking, Jesus will act.
Peace,
Jeffri
Monday, March 10, 2008
Bible Study With The Bishops: One Allegory Too Many
Reading Plan Text for March 11: John 4:31-42
The Samaritan Woman has gone into the city, leaving Jesus and the Disciples at the well. The Disciples tell him to eat something. After all, someone has to look out for the rabbi--he's too busy having these conversations with everyone. And what does Jesus do? He launches into the same kind of discourse with them.
Enough already! It's at about this time that John's portrayal of Jesus begins to get on my nerves. Does this Jesus enjoy bombarding everyone with mystical allegory? Or does he just like showing off? I realize that John is trying to make a point, but by this stage we have more than got the point.
The whole harvest image transitions back to the Samaritan Woman, who has been spreading the word (sowing) and bringing new believers to see Jesus for themselves (and reaping). I caught this connection for the first time this evening. Even in my frustration with the reading, I have learned something new. Burridge adds to this by pointing out
Peace,
Jeffri
The Samaritan Woman has gone into the city, leaving Jesus and the Disciples at the well. The Disciples tell him to eat something. After all, someone has to look out for the rabbi--he's too busy having these conversations with everyone. And what does Jesus do? He launches into the same kind of discourse with them.
Enough already! It's at about this time that John's portrayal of Jesus begins to get on my nerves. Does this Jesus enjoy bombarding everyone with mystical allegory? Or does he just like showing off? I realize that John is trying to make a point, but by this stage we have more than got the point.
The whole harvest image transitions back to the Samaritan Woman, who has been spreading the word (sowing) and bringing new believers to see Jesus for themselves (and reaping). I caught this connection for the first time this evening. Even in my frustration with the reading, I have learned something new. Burridge adds to this by pointing out
In fact, the woman has been doing the work of a disciple--giving her testimony, her witness, through which others are coming to faith for themselves. (p. 73)Hmmm...a woman doing the work of a disciple...hmmm....
Peace,
Jeffri
Sunday, March 9, 2008
Bible Study With The Bishops: I Am He
Reading Plan Text for March 10: John 4:19-30
For the third time in this Gospel we see Jesus in an extended conversation--though they keep getting longer--where the person he is conversing with is led to understanding just who and what Jesus is. And each time, the conversation has grown a little longer. The conversation with Nathanael takes seven verses, with Nicodemus 21 verses, and the Samaritan Woman 30. In contrast to Mark's portrayal of Jesus, where Jesus repeats over and over again, "Tell no one," John's Jesus seems to tell everyone in sight!
As Burridge remarks, these conversations move from being addressed to "you" singular to "you" plural. These conversations are meant for John's audience--for all of us--not just the characters who initiate them with Jesus.
Another fact that Burridge reveals is that the language Jesus uses when he tells the Samaritan Woman who he is
When the disciples arrive toward the end of the conversation, and contrary to our familiar remembrance of them, they are remarkably quiet. They don't question Jesus for talking with the woman, and they don't try to chase the woman away. In fact, John goes out of the way to point out that
However, what she does next is also surprising, given what appear to be her circumstances. She comes to the well in the middle of the day because no one else would be there in the heat. She is obviously trying to avoid her neighbors and their gossip, scorn, and ridicule. Yet she leaves Jesus to go back to town and proclaims his presence. On top of that, the citizens follow her back to the well! As Mary Magdalene will be the first to proclaim the Resurrection to the disciples, this woman is the first to proclaim Jesus as the Christ to the Samaritans.
Peace,
Jeffri
For the third time in this Gospel we see Jesus in an extended conversation--though they keep getting longer--where the person he is conversing with is led to understanding just who and what Jesus is. And each time, the conversation has grown a little longer. The conversation with Nathanael takes seven verses, with Nicodemus 21 verses, and the Samaritan Woman 30. In contrast to Mark's portrayal of Jesus, where Jesus repeats over and over again, "Tell no one," John's Jesus seems to tell everyone in sight!
As Burridge remarks, these conversations move from being addressed to "you" singular to "you" plural. These conversations are meant for John's audience--for all of us--not just the characters who initiate them with Jesus.
Another fact that Burridge reveals is that the language Jesus uses when he tells the Samaritan Woman who he is
recalls the name of God revealed to Moses, "I am who I am" (Exodus 3:14).
When the disciples arrive toward the end of the conversation, and contrary to our familiar remembrance of them, they are remarkably quiet. They don't question Jesus for talking with the woman, and they don't try to chase the woman away. In fact, John goes out of the way to point out that
no one said "What do you want?" or, "Why are you speaking with her?"However, their arrival causes her to leave anyway. She even leaves her water jar behind. She might have been flustered by the arrival of so many Judeans. One at the well in the middle of the day was unusual enough, but a crowd of them? Yipes! Or, given what she does next, their arrival may just have been an opportune time to leave.
However, what she does next is also surprising, given what appear to be her circumstances. She comes to the well in the middle of the day because no one else would be there in the heat. She is obviously trying to avoid her neighbors and their gossip, scorn, and ridicule. Yet she leaves Jesus to go back to town and proclaims his presence. On top of that, the citizens follow her back to the well! As Mary Magdalene will be the first to proclaim the Resurrection to the disciples, this woman is the first to proclaim Jesus as the Christ to the Samaritans.
Peace,
Jeffri
Thursday, March 6, 2008
Bible Study With The Bishops: Bantering By The Well
Reading Plan Text for March 7: John 4:10-19
Since Jesus has broken "the rules" and seems intent on conversing with a Samaritan, and a woman at that, the Samaritan woman gives as good as she gets. She chides him for telling her that he'll give her living water (in other words, running water) from a well (still water), not to mention the fact that he has not even a traveler's bucket to draw water from the well.
As the conversation continues she begins to realize that Jesus isn't talking about literal water but something more. She asks to receive what he is offering, and Jesus surprises her still further. He tell her to go and return with her husband, which of course, she cannot do as she has had five husbands (was she widowed or divorced?) and is living with a man who is not her husband. Even though they have just met, Jesus tells her this piece of her history. She is astounded, and calls Jesus a prophet.
Given her bantering with Jesus up to this point, even though she has realized that there is a deeper conversation going on here, I can see this last declaration as almost as a sarcastic retort. Who do you think you are making judgements about me? You who breaks conventions left and right talking to me alone here in the heart of Samaria?
Yet I don't think Jesus is making a judgement, merely stating a fact of the woman's existence. What he is doing is laying the groundwork for transformation--lives will be changed this day in Samaria.
Like the Syrophonecian Woman in Mark and Matthew, I admire this woman. She is not afraid to speak her mind. She is not afraid to challenge and to engage Jesus. And if we can't engage in conversation, how are we to learn and grow? How are we to share stories? How are we live in community? Jesus, like any good teacher, knows that questions are necessary for learning, and learning is necessary for transformation.
Peace,
Jeffri
Since Jesus has broken "the rules" and seems intent on conversing with a Samaritan, and a woman at that, the Samaritan woman gives as good as she gets. She chides him for telling her that he'll give her living water (in other words, running water) from a well (still water), not to mention the fact that he has not even a traveler's bucket to draw water from the well.
As the conversation continues she begins to realize that Jesus isn't talking about literal water but something more. She asks to receive what he is offering, and Jesus surprises her still further. He tell her to go and return with her husband, which of course, she cannot do as she has had five husbands (was she widowed or divorced?) and is living with a man who is not her husband. Even though they have just met, Jesus tells her this piece of her history. She is astounded, and calls Jesus a prophet.
Given her bantering with Jesus up to this point, even though she has realized that there is a deeper conversation going on here, I can see this last declaration as almost as a sarcastic retort. Who do you think you are making judgements about me? You who breaks conventions left and right talking to me alone here in the heart of Samaria?
Yet I don't think Jesus is making a judgement, merely stating a fact of the woman's existence. What he is doing is laying the groundwork for transformation--lives will be changed this day in Samaria.
Like the Syrophonecian Woman in Mark and Matthew, I admire this woman. She is not afraid to speak her mind. She is not afraid to challenge and to engage Jesus. And if we can't engage in conversation, how are we to learn and grow? How are we to share stories? How are we live in community? Jesus, like any good teacher, knows that questions are necessary for learning, and learning is necessary for transformation.
Peace,
Jeffri
Wednesday, March 5, 2008
Bible Study With The Bishops: Deja Vu
Reading Plan Text for March 6: John 4:1-9
If this passage and the next few after it seem familiar, it is because we read the story of the Samaritan woman at the well not long ago--on the Third Sunday in Lent. In fact, John's Gospel is featured prominently in our Lent and Easter readings this year. We will be revisiting several stories that we will have heard recently.
Often we forget that Samaria was, along with Judea, once part of David's kingdom. Conquests, intermarriage, and the strict adherence to purity codes by those who considered themselves the only true Israelites created two different nations. Spurned by the exiles returning from Babylon, the people who would become the Samaritans simply went on with their lives, building their own temple, and worshipping God. By Jesus' day, the Judeans avoided the Samaritans at all costs.
I cannot help but see the present tempest in the Anglican teapot echoing the enmity between the Judeans and the Samaritans. An emphasis by some on the purity codes rather than a common heritage. The growing distance until neither side is speaking to the other. We have not quite reached that point, but if things continue along the path they seem to be following today, the same kind of separation cannot be far ahead.
Yet Jesus decides to travel through Samaria on his way to Galilee. To avoid Samaria would have effectively doubled his travel time. And he talks to this person at the well who is not only a Samaritan, but a woman. Her first reaction is, as Burridge puts it, a "disbelieving, even sarcastic reply--'are you talking to me?!'"
If Jesus can talk to this unaccompanied Samaritan woman in the middle of Samaria, can we really not follow his example and engage each other in conversation?
Peace,
Jeffri
If this passage and the next few after it seem familiar, it is because we read the story of the Samaritan woman at the well not long ago--on the Third Sunday in Lent. In fact, John's Gospel is featured prominently in our Lent and Easter readings this year. We will be revisiting several stories that we will have heard recently.
Often we forget that Samaria was, along with Judea, once part of David's kingdom. Conquests, intermarriage, and the strict adherence to purity codes by those who considered themselves the only true Israelites created two different nations. Spurned by the exiles returning from Babylon, the people who would become the Samaritans simply went on with their lives, building their own temple, and worshipping God. By Jesus' day, the Judeans avoided the Samaritans at all costs.
I cannot help but see the present tempest in the Anglican teapot echoing the enmity between the Judeans and the Samaritans. An emphasis by some on the purity codes rather than a common heritage. The growing distance until neither side is speaking to the other. We have not quite reached that point, but if things continue along the path they seem to be following today, the same kind of separation cannot be far ahead.
Yet Jesus decides to travel through Samaria on his way to Galilee. To avoid Samaria would have effectively doubled his travel time. And he talks to this person at the well who is not only a Samaritan, but a woman. Her first reaction is, as Burridge puts it, a "disbelieving, even sarcastic reply--'are you talking to me?!'"
If Jesus can talk to this unaccompanied Samaritan woman in the middle of Samaria, can we really not follow his example and engage each other in conversation?
Peace,
Jeffri
Tuesday, March 4, 2008
Bible Study With The Bishops: Coda
Reading Plan Text for March 5: John 3:31-36.
It is unclear to me just who is speaking here. In my NRSV quotation marks enclose verses 27 through 30 (with the exception of John answered at the beginning of verse 27), which are part of a conversation John the Baptist is having with his disciples. Burridge says it could be either John the Baptist or Jesus speaking but that it ultimately doesn't matter. I agree with him.
These six verses form a conclusion to Chapter 3, if not to the first three chapters. There really isn't much new here that I'm seeing, but then it's been a long day, and I'm tired.
Peace,
Jeffri
It is unclear to me just who is speaking here. In my NRSV quotation marks enclose verses 27 through 30 (with the exception of John answered at the beginning of verse 27), which are part of a conversation John the Baptist is having with his disciples. Burridge says it could be either John the Baptist or Jesus speaking but that it ultimately doesn't matter. I agree with him.
These six verses form a conclusion to Chapter 3, if not to the first three chapters. There really isn't much new here that I'm seeing, but then it's been a long day, and I'm tired.
Peace,
Jeffri
Commuters' NIghtmare
A collapsing building near the Harlem 125th Street station halted all Metro North trains in and out of Grand Central Terminal. The shut down occurred a bit before 4:00 this afternoon. The railroad was given the okay to open two tracks through that area just before 5:00. I don't know how long the delays were, though news reports said 90 minutes. My soon to be new boss hired a car to get home because she has children at home. She invited me to ride with her, which gave us an opportunity to talk about my new position and some of my hopes and expectations. It was a wonderful opportunity to get to know each other on a more informal basis. I also appreciated getting back to Norwalk at a reasonable hour.
The remains of the building have pretty much been demolished, and according to news reports, trains are still running at slow speeds through that section of Harlem. Luckily, no one was killed or injured when the facade of the building collapsed.
Weather forecasters expect heavy rains in the morning lasting through most of the rush hour. Flood watches cover maps of the area. It could be an interesting morning commute.
Peace,
Jeffri
The remains of the building have pretty much been demolished, and according to news reports, trains are still running at slow speeds through that section of Harlem. Luckily, no one was killed or injured when the facade of the building collapsed.
Weather forecasters expect heavy rains in the morning lasting through most of the rush hour. Flood watches cover maps of the area. It could be an interesting morning commute.
Peace,
Jeffri
Monday, March 3, 2008
Bible Study With The Bishops: In The Shadow
Reading Plan Text for March 4: John 3:22-30.
Poor John the Baptist. Even before his birth he lived in the shadow of his more important, more famous, more everything cousin. Of course, the story of Mary's visit to Elizabeth and John leaping in Elizabeth's womb is in Luke's Gospel and not John's, but that subtext is evident here. John the Baptist has been proclaiming his cousin's coming whenever he appears in John's Gospel. In his own words, John the Baptist says, "I am not worthy to untie the thong of his sandal." Not even important enough to do a servant's duty to his cousin. How many families have been torn apart when one member outshines the others? Yet John the Baptist has not only survived, but flourished. He did what he was called to do, and now he is content to not only let Jesus do what he is called to do, but to proclaim loudly that he is here!
Burridge spends quite a bit of his commentary about this passage on the bridegroom/best man imagery. He points out how familiar this image would have been to John's audience. Even today, once the best man performs his prescribed duties, he fades into the background so that all attention is on the bridegroom and the bride. And after this last witness, John the Baptist will disappear from the stage of John's Gospel.
Peace,
Jeffri
Poor John the Baptist. Even before his birth he lived in the shadow of his more important, more famous, more everything cousin. Of course, the story of Mary's visit to Elizabeth and John leaping in Elizabeth's womb is in Luke's Gospel and not John's, but that subtext is evident here. John the Baptist has been proclaiming his cousin's coming whenever he appears in John's Gospel. In his own words, John the Baptist says, "I am not worthy to untie the thong of his sandal." Not even important enough to do a servant's duty to his cousin. How many families have been torn apart when one member outshines the others? Yet John the Baptist has not only survived, but flourished. He did what he was called to do, and now he is content to not only let Jesus do what he is called to do, but to proclaim loudly that he is here!
Burridge spends quite a bit of his commentary about this passage on the bridegroom/best man imagery. He points out how familiar this image would have been to John's audience. Even today, once the best man performs his prescribed duties, he fades into the background so that all attention is on the bridegroom and the bride. And after this last witness, John the Baptist will disappear from the stage of John's Gospel.
Peace,
Jeffri
Sunday, March 2, 2008
Bible Study With The Bishops: For God So Loved The World
Reading Plan Text for March 3: John 3:16-21
This passage is full of opposites: life and death, light and dark, belief or condemnation. Burridge's commentary points out that these kinds of pairings are a prominent feature of Greek philosophy and some Jewish writings like the Dead Sea Scrolls. I understand the logical argument that John is putting forth, but I still find it problematic. Light and dark may be opposites, but in and of themselves one is not good and the other evil. Light can burn or blind. Dark can be restful or healing.
Ultimately, however, the key to this section is "God so loved the world that he gave his only Son." As Burridge reminds us, this calls us to remember Abraham and Isaac. Remember, but understand that the situations are not identical. Isaac was spared. Jesus was not. There are times when I find the transactional nature of our salvation problematic. Yet it is in the roots of our faith. And if God has given his only Son, and Jesus has paid that price, "so that the world might be saved through him," then the transaction is complete. The only additional clause in the contract, so to speak, is that we believe in Jesus.
It is that belief in Jesus that causes our lives to be transformed. Transformed because God so loved the world with all its faults, because God loved us--and loves us still--not because we lived perfect lives or followed every jot and tittle of the 613 mitzvahs.
Peace,
Jeffri
For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life. (3:16)Yet another gem from John, whose Gospel is full of them. We aren't even halfway through the third chapter, and we've already read through "In the beginning was the word," the Wedding at Cana, the cleansing of the temple and now this: "For God so loved the world." It is probably one of the most famous phrases from the New Testament--even more so than "In the beginning."
This passage is full of opposites: life and death, light and dark, belief or condemnation. Burridge's commentary points out that these kinds of pairings are a prominent feature of Greek philosophy and some Jewish writings like the Dead Sea Scrolls. I understand the logical argument that John is putting forth, but I still find it problematic. Light and dark may be opposites, but in and of themselves one is not good and the other evil. Light can burn or blind. Dark can be restful or healing.
Ultimately, however, the key to this section is "God so loved the world that he gave his only Son." As Burridge reminds us, this calls us to remember Abraham and Isaac. Remember, but understand that the situations are not identical. Isaac was spared. Jesus was not. There are times when I find the transactional nature of our salvation problematic. Yet it is in the roots of our faith. And if God has given his only Son, and Jesus has paid that price, "so that the world might be saved through him," then the transaction is complete. The only additional clause in the contract, so to speak, is that we believe in Jesus.
It is that belief in Jesus that causes our lives to be transformed. Transformed because God so loved the world with all its faults, because God loved us--and loves us still--not because we lived perfect lives or followed every jot and tittle of the 613 mitzvahs.
Peace,
Jeffri
Saturday, March 1, 2008
Shame On You, Greg Griffith
It took Bishop Mark Sisk's public letter to the people of his diocese (posted in its entirety here at The Episcopal Cafe's The Lead) to trigger it, but the folks at StandFirm finally chimed in on the Paul Moore story. In general, the comments are a lot less nasty than I expected. Of course, that is partially due to the fact that I agree that Paul Moore violated his marriage vows and acted improperly with some men that came to him for counselling and advice.
Having said that, I cannot let this comment by Greg Griffith (#7 in the comment thread) go unchallenged:
Later in the comment thread (#12) Greg continues to raise the red herring of pedophilia:
Note the continued use of quotes around the phrase "young man." Instead of sticking to the facts in evidence, Greg has done exactly what he frequently accuses the liberals of doing: twisting the facts to fit his view of what is going on. In this case, gay man = pedophile, a frequently appearing theme on that particular site.
In this case, Greg, that dog won't hunt.
Peace,
Jeffri
Having said that, I cannot let this comment by Greg Griffith (#7 in the comment thread) go unchallenged:
Say… any word on how just how young this “young man” was?The implication Greg is not so subtly making is that the other person involved was "under age." Either Greg did not bother to read the article in The New Yorker, or he is deliberately trying to paint Bishop Moore as a pedophile (or perhaps both). If he had read the article he would have found this:
Andrew had been a student at Columbia, a Roman Catholic. "I was considering being received into the Episcopal Church," he said. This was in 1975.In other words, the young man in question was a college student at the time.
Later in the comment thread (#12) Greg continues to raise the red herring of pedophilia:
And even if it was difficult… how is it, by any stretch of the imagination, a suitable excuse for… uh… imposing oneself sexually on a “young man”, as though there can ever be a suitable excuse for so vile a thing?
Is this what the Cafe commenter, Bryant Hudson, really thinks is a reasonable assessment of Moore’s failings? Is this by any chance what we’re going to be asked to accept next - that “the closet,” not the person, is to blame not only for homosexuality, but… um… having an “extra-marital relationship” with a “young man”?
Note the continued use of quotes around the phrase "young man." Instead of sticking to the facts in evidence, Greg has done exactly what he frequently accuses the liberals of doing: twisting the facts to fit his view of what is going on. In this case, gay man = pedophile, a frequently appearing theme on that particular site.
In this case, Greg, that dog won't hunt.
Peace,
Jeffri
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