Wednesday, March 20, 2019

Preacher's Study - Lent 3C (2019)

The Preacher’s Study

Third Sunday of Lent, Year C

Gregor Sneddon

Isaiah 55.1-9;
Psalm 63.1-8;
1 Corinthians 10.1-13;
Luke 13.1-9

Holy Manure!

“He asked them, ‘Do you think that because these Galileans suffered in this way they were worse sinners than all other Galileans? No, I tell you; but unless you repent, you will all perish as they did” (Luke 13:2–3).

On March 18th, 50 people lost their lives in Christchurch, New Zealand, as they knelt, in quiet, preparing for their Friday mid-day prayers. A grave tragedy highlighting the fragility of the human condition, how we are still enslaved by the reigning darkness, the king of this world.

It has always been a sore spot for me when well-meaning folk thank God for their supernatural escape from an accident, illness, or tragedy, proclaiming their blessedness or the proclamation that God ‘saved them.’ Miraculously, God sent down his magical hand and cushioned their car as it made that final roll off the cliff, defying gravity and all sense of reason to save them, his beloved. Or, astounding medical professionals and against any possible scientific explanation, the cancer disappeared from their body, a powerful act of God almighty, a response to fervent prayer.

So what about those souls who didn’t make it out of the car accident, or the patient who died too young on the operating table? How about the one born with a tragic impairment? What about those Galileans? And how about those 50 Muslim men, women and children shot dead as they prepared to glorify God? Were they somehow less favoured? Is a vengeful God punishing or is it part of some ‘divine plan?’ Everything happens for a reason — right?

This Christian thinks not.

God’s doing is love. God’s doing is creation. God’s doing is the symphony of being, the pulsing rush of new life. God does have a miraculous body to live out His will on earth — that body is you, or rather, us.

Made in the image and likeness of God, human being wears the crown of glory: freewill, a gift God never transgresses. Surely, how God acts is beyond my infinite smallness to conceive, yet I do believe “God has no hands but yours,” as St Teresa of Avila tells us. That is why we are all called to repent.

Repent is to ‘turn around’, to ‘re-orient’ your life, to be in right relationship. To repent is to choose to redirect your life, your dispersed desires, your shallow treasures, your submission to your private pharaoh. Repent is to reorient your heart away from phantom treasure to the one true source of all being, to life itself. Our ultimate purpose and meaning is to freely return to communion with this mystery, we call “God”. God freely gives us his life, as we will soon discover in the first of the great three days, a gift we can only receive freely.

Repentance is allowing ourselves to die with him — to let our addictions, our seduced wills pass through the cross, that we may be transfigured and rise with him. St. Symeon, the New Theologian (1022+), calls repentance our “second baptism.” Every time we repent we return to the waters of relationship, wet in our tears of contrition from having wandered far, and tears of joy that in such a wide mercy He still offers the invitation of return. “Do you not know,” we will hear from Paul on the third day, at the great Vigil of Resurrection, “Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life” (Romans 6:3–4).

Terrible things happen in this world. There is suffering. Humanity commits evil. Bad things happen to good people. Death, sin, decay and disease still reign, but because of that third day, they are not victorious. The heart of the matter is our choosing to yield to the divine gift which vanquishes the tomb, not how God tinkers with creation and rescues his favourites. A wise elder, Murat Yagan, once said, “you cannot pray for more grace, he has already given you everything could possibly give, including his life — pray for your capacity to receive it.” To receive the gift of life, we need to turn and ask for it: that is repentance.

“Then he told this parable: ‘A man had a fig tree planted in his vineyard; and he came looking for fruit on it and found none. So he said to the gardener, “See here! For three years I have come looking for fruit on this fig tree, and still I find none. Cut it down! Why should it be wasting the soil?” He replied, “Sir, let it alone for one more year, until I dig around it and put manure on it. If it bears fruit next year, well and good; but if not, you can cut it down’” (Luke 13:6–9).

The work of repentance is not for God, as if to placate His wounded pride; rather, repentance reforms us. Repentance creates the space, the posture, the humility to hear the invitation and to cultivate the will to yield to that surrender. Sadly, sometimes it is our own suffering that prepares us to hear and accept that invitation. Sometimes it is the stench of our own “manure” that moves us to hear (Lord knows this preacher has it in abundance). The humiliation of the discovery of our own motivations that are not quite as holy as we once thought. The loss of our convictions, righteousness or presumptions or, sometimes tragically, the loss of something held dear moves us towards that great consent. The “manure of life” becomes the holy food of regeneration. Repentance is not about our purity; rather, we bring our broken lives to God, to pass through the eye of the needle, the threshold of faith, the cross.

The invitation is always there, but we need to be ripened to hear and consent, a powerful consent that is a surrender to an infinite love that even transcends our earthly lives. A consent that bares a fruit far more than we can ask or ever imagine. Surely God weeps with us in our sorrow, surely God weeps with broken humanity, weeps for the fifty beloved Muslim souls made in His image and likeness, and for the one consumed with evil, who murdered them. God takes suffering, not because it is good or because he desires it, but takes up all suffering to be transfigured in the refining fire of love crucified that makes all things new.

We repent and freely give our broken body to God, just as God freely gives His broken body to us.

Gregor Sneddon is a Presbyter serving St Matthew's Anglican Church in Ottawa. Chair of Liturgy Canada, a council member of APLM, and a participant in the International Anglican Liturgical Consultation, he is first and foremost a Dad, husband, and undercover blues man...

Monday, March 11, 2019

Preacher’s Study – Lent 2C 2019

The Preacher’s Study

Second Sunday of Lent, Year C

Jason Haddox 

Genesis 15:1-12, 17-18
Psalm 27
Philippians 3:17-4:1
Luke 13:31-35

The Sunday readings during the season of Lent are organized “backwards”, as it were.  Although on any given Sunday the Gospel Proclamation is greeted with acclamations before and after, and in many of our churches, with processions, candles, and incense, it is the first reading – selections from the Hebrew Scriptures – leading us through the history of salvation during these weeks.  The biblical texts for the second Sunday of Lent in Year C cluster around identity – what does it mean to be the people of God?  What shall we do about it?

In Genesis, we hear the beginning of the covenant relationship between the Lord God and a particular people.  “O Lord God, what will you give me…?”  What good are riches, Abram (NB: not yet “Abraham”) demands, if there is no one to whom they may be passed?  The answer he receives is oblique, evocative: “Go outside and count the stars, if you can! So numerous shall your descendants be.”  The promise is ultimately that of family and identity – that an elderly, childless couple shall not themselves be “the end of the line”, and that there will be a place in the world, a particular place on earth, for them and those who shall come after them.

In his letter to the Church in Philippi, Paul reorients his hearers away from an earthly citizenship and identity to one grounded in the dominion of God, expressed in the here and now, but not limited to any particular place or time. In contrast to those whose “…minds are set on earthly things”, Paul urges his hearers to recall the good news they have received, to be “of the same mind…that was in Christ Jesus”(2:2, 5) whose free and gracious offering of himself has set in motion the transformation of the cosmos. They are exhorted to follow in that self-offering, trusting that their own struggles and suffering will be “conformed to [Christ’s] glorious body, by the power that also enables him to make all things subject to himself.”  In other words, Paul tells them that their sufferings shall not be “the end of the line” either, but rather will be incorporated and transformed in the divine economy.

In the Gospel passage, Jesus is confronted by “some Pharisees.” Whatever their intention may be, whether benevolent or malicious, Jesus addresses them as messengers of the power structure and gives them a message of his own.  “Go and tell that fox for me…on the third day I finish my work.” 

As Christians we cannot hear the words “On the third day” and not have our ears perk up.  “On the third day” inevitably brings to mind Jesus’ Passover – the Three Holy Days of crucifixion and resurrection – and all of Jesus’ predictions pointing to the Paschal Mystery.  Of course, we are in Lent; our way points to our Three Days of Christian Passover and our participation in the Paschal Mystery.

When Jesus speaks his grief over the city, outside of which “it is impossible for a prophet to be killed”, he employs the remarkable metaphor of a mother hen gathering her chicks under her wings in protection.  It is an almost shocking domestic and feminine image, in contrast to the imperial power of city-states, kings, and emperors, symbolized by the mention of Herod.  “How often I have longed…but you were not willing!  See, your house is left to you.” 

If we suppose that the “house” Jesus mentions is a reference to the Jerusalem Temple (as is commonly understood), then we discern interplay with the first reading for this Sunday.  Where the passage from Genesis creates the expectation of “a house(hold) of identity”, the Gospel calls out the error of too closely linking that identity to a particular location, building, or institutional structure. 

What are the ways in which we have perhaps mistakenly located our identity as Christ’s followers in some particular place or custom?  How have we resisted Christ’s desire to “gather us under his wings” by our unwillingness, or clinging to habits or practices that do not serve our journey of faith?  How might we, in word and action, discover and acclaim “the One who comes in the Name of the Lord” in our own time and place?

The Reverend Dr. Jason Haddox is a presbyter serving St. Michael’s Episcopal Church, Norman, Oklahoma.  He is a graduate of the Seminary of the Southwest, Austin, Texas, and earned his Ph.D. from Drew University, Madison, New Jersey.  He is President of The Associated Parishes for Liturgy and Mission.

This reflection, which has been slightly revised, was posted previously for the 2nd Sunday in Lent, 2016.

“Man of Sorrows,” by James B. Janknegt.