body of fruit

A Nose Hair in the Body of Christ

Third Sunday after Epiphany
Third Sunday in Ordinary Time

Nehemiah 8:2-4A,5-6,8-10
1 Corinthians 12:12-31
Luke 4:14-21

Last year,while visiting our dear friends,Sandie and Owen,and enjoying an evening of good food and even better conversation, Jill, my wife, said, only half in jest, “When I look at what other people accomplish, I can’t help thinking about all those other things I should be doing: working to stop the death penalty, saving starving children, reading the best books, having informed opinions.”

Sandie paused a moment to ponder Jill’s concerns, and said, “All those things are important, but we’re all part of the body of Christ, and we have a role, however small. So what if you’re the nose hair? You’re there for a purpose. You may not have any idea what good you’re doing, but that’s still your job: to be a nose hair in the body of Christ.”

In this week’s second reading, Paul’s too concerned with the interdependence of eyes, ears, hands, and feet to address the problem of nose hairs. Too bad. Read more

wheat-grain

Why World Communion Sunday Is a Bad Idea

The origins of this Protestant observance reveal the best of intentions. But for at least three reasons, continuing to set aside the first Sunday in October to highlight the Church’s signature rite is not a good idea.

One: Observing something called “World Communion Sunday” one day of the year communicates the idea that the Eucharist is special. But if Holy Communion really is the Church’s signature rite, if it is indeed that which makes the Church what it is, then “special” is exactly what it is not. We don’t think of the air we breathe as “special,” the breakfast we eat as “special.” These things are gifts, of course–breath and food–but it is in their givenness, their ordinariness that they are the means for life and health.

In Clyde, Missouri, the Benedictine Sisters
of Perpetual Adoration cut unleavened bread
into communion wafers and gather them
in plastic bags folded, stapled, and later packed
in boxes.

Read more

Eucharist

The Eucharist and the Hollow Place

Thirteenth Sunday after Pentecost
Twenty-first Sunday in Ordinary Time

Joshua 24:1-2, 14-18
John 6:56-69

At the center of Christian worship is, and always has been, a meal – the Eucharist. In the Eucharist, the times coalesce: at the moment of communion, salvation history and future hope meet in the holy now. Those who take this meal, who eat this flesh and drink this blood, take in a meal at once like and unlike the meals of their ancestors. It is bread, it is wine, yet it is somehow so much more, for as Christ himself says, it is also eternal life. At the center of Christian worship is this meal, and this meal is the future hope of eternal life.

Yet at the center of common human experience is not now, nor has it ever been, anything remotely like eternal life. For much of the world, human life is short and brutish, ugly and bleak. In a worldwide family fractured over religious, political, economic, and racial lines, humankind’s ecumenism is rooted in our shared experience of death, of suffering, of pain. These are our common heritage, our familiar burden.

And this presents a problem for any who would eat and drink – and truly believe in – this holy meal. Read more

election campaign

Choose Wisely; Remember Well

Thanks to a campaign organized by Mennonite pastors, there’s reason for those of us in the United States to look forward to November 6 as something more than the official end of a nasty and dispiriting secular political cycle: whatever you choose to do on Election Day in the US, take time to consciously celebrate the unifying communion of and in the Body of Christ. Among the goals of this Election Day Communion Campaign is “…to build unity in Christ despite theological, political, and denominational differences.” Read more

The More You Get, the More You Have

Seventh Sunday After Pentecost
Matthew 14:13-21

And all ate and were filled; and they took up what was left over of the broken pieces, twelve baskets full. And those who ate were about five thousand men, besides women and children.

Immediately before the story of the feeding of the five thousand is a description of a very different sort of meal: John the Baptizer’s head on a platter. And just as women and children are included among the multitude fed on the beach (a detail unique to Matthew’s version of the story), the female sex is also represented in the account of John’s demise: Herodias, sister-in-law of Herod, asks for the head of the Baptist; her nameless daughter, with no detectable squeamishness, delivers the request to the king and serves up the plated head to her mother. (That women in all of their moral complexity are present throughout Matthew’s gospel — recall also the women who appear in the genealogy of Jesus in chapter one – is an observation worthy of closer scrutiny. See, for instance, Jane Kopas’s 1990 essay in Theology Today).

Also interesting is the juxtaposition of fear and death (in the story of John’s beheading) with that of fulfillment and abundance in the feeding narrative. The murder of John the Baptist is a result of power confronted and hypocrisy exposed. Where fear reigns, violence cannot be far behind. Herod’s birthday party is an occasion for the casual disregard of human life to come to a head (forgive the pun) in the expedient execution of a political troublemaker. And while this blood-tinged birthday banquet represents the old order with its fear-mongering and death-dealing ways, the feeding of the five thousand heralds the new order: fullness of life and health for all (even women and children). Read more