Stranded on Olympus

Proverbs 22:1-2, 8-9, 22-23

Mark 7:24-37

James 2:1-10, (11-13), 14-17


The appropriate response to the depiction of Christ’s suffering and broken flesh is not empathy leading to philanthropic action or political activism on behalf of the less fortunate other.  Rather, it is meant to provoke repentance and conversion.                                                                

                                             Luke Bretherton

There are two kinds of people in the world, the saying goes – those who divide people into two kinds and those who don’t.  The saying is, of course, tongue-in-cheek; a satire of, say, candidates who draw dishonestly simplistic false dichotomies for political gain, or of “experts” who presume a perspective from which they omnisciently categorize the world.  At best these folks are pretentious.  At worst, they are the ones who make “distinctions among yourselves, and become judges with evil thoughts” (James 2:4).

The lectionary readings unabashedly speak of two kinds of people – the poor and the rich.  Far from making a false dichotomy, the texts shine light on what is perhaps the primordial divide.  Read more


Abiding Fruit

Fifth Sunday of Easter

John 15:1-8

While admiring a tree in full bloom, Joseph Parker, a Congregational minister in Victorian England, noticed that under the wide-spreading branches there was a huge limb of the tree withering away. He realized that “the same sun that created the blossom was causing the tree branch to wither.”

To the living tree whose roots were struck into the earth the sun was giving life, but to the branch cut away, having nothing but itself to live upon, the sun was pouring down arrows of destruction. The great sun, so hospitably full of light, kind, friendly, was feeding, like a mother-nurse, the living tree, and was killing with pitiless fire the sundered branch.

“As is the double effect of light,” Parker says, “so is the double effect of truth” (Apostolic Life, vol. 1, p. 167).

Parker burns away any sentimentality in what is at stake in “abiding,” and in what “removal” and “pruning” entail. The purpose, after all, is fruit-bearing, which in John’s Gospel is described in Jesus’ response to the Gentiles’ request to see him: ‘Unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit” (12:24). Read more


What Sort of Greeting?

Fourth Sunday of Advent

2 Samuel 7:1-11,16
Romans 16:25-27
Luke 1:26-38


The Christmas story has its own vocabulary. This week’s Gospel passage has been called the Annunciation, which means ‘announcement.’ Not in the sense of ‘before we get started, let me share a few announcements,’ but more like ‘we interrupt this program to bring you an important announcement.’

A mysterious messenger breaks into the life of a young, poor, unmarried woman, telling her she will have a baby. About the baby, Gabriel said, “He will be great, and will be called the Son of the Most High; and the Lord God will give to him the throne of his father David.” Read more


They Cried to the Lord

Nineteenth Sunday after Pentecost
Twenty-ninth Sunday in Ordinary Time

Exodus 33:12-23
Psalm 99
I Thessalonians 1:1-10
Matthew 22:15-22

“They cried to the Lord, and the Lord answered them” (Psalm 99:6b)

The Psalmist’s words will be the entrance into this week’s Scripture passages. The hope as we gather in our respective places of worship is that the words of the texts will not only say something, but also do something. Paul Simon’s song “Wartime Prayers” helps bridge that divide. Simon, who admits he is as surprised as anyone at how God keeps showing up as the subject of his songs, has the poet’s gift of speaking in image rather than in proposition. He also unashamedly joins the chorus of the needy.

“Show me your glory,” Moses cries to the Lord. His plea is occasioned by God’s command to leave the Mountain, the place of special revelation, for an unknown future. He yearns for certainty. “Show me your glory,” he cries. Read more


Life Threatening

Twelfth Sunday after Pentecost

Exodus 3:1-15
Romans 12:9-21
Matthew 16:21-28

The news story reported that the injuries of the accident victims were “serious but not life threatening.”  It struck me that in addition to being a welcome medical diagnosis, that phrase is also a not-so-welcome description of a very prevalent misunderstanding of discipleship.  Serious, earnest, studious?  Certainly.  But life threatening?  That’s just not in our frame of reference.

So what of Jesus’ words about crosses and losing our lives?  The usual reading strategy, most often unspoken, is to assume that Jesus was “a special case,” or that the things Jesus speaks of in this week’s Gospel passage are either historical relics or are addressed to those who live “way over there” in uncivilized places where fanatics run crazy.  Put this interpretation of the Gospel passage with an Epistle reading for the week that one commentary calls “a miscellany of moral exhortations,” and you have a nice little collection of texts suitable for a Sunday in the long sleepy stretch of Ordinary Time.

Craig Hovey will have none of that.  He writes profoundly in To Share in the Body: A Theology of Martyrdom for Today’s Church that every church is meant to be a martyr-church even though not every Christian’s witness will be a martyr-witness.  The witness of the martyrs “is not only the business of a select few but the shape of the body in which all Christians share” (14).  Hovey argues that since no Christian can know whether she will be killed for her faith until the actual moment of death, martyrdom is an open possibility for every Christian.  If we assume that “we” are not a martyr-church, he charges, “we have ceased to live with a proper and appropriate antagonism to the world in attempts to preclude the possibility that we might die the death of Christ,” thus securing “our own fates as nonmartyrs” (18). Read more