Tuesday, October 24, 2023
Sunday, February 16, 2020
Sermon: Epiphany 6 2020
Thank you, your Honour. Gentleman of the jury, and ladies listening on the other side of the wall; yes we know you are there.
Now, I may just be a humble country pharisee and not one of those high-falutin city lawyers from Rome, but it seems to me that the defendant here is in deeper than a pooh bear in a honey tree. He’s been caught, you see, trying to have his law and eat it, too. This Jesus character is giving a free pass to every floussey and Roman stooge between the Jordan River and the sea, between Sidon and Beersheeba. He has sullied himself with the company of the unwashed, the lame, the collaborators, and even Samaritans.
Now, all this might be excusable. I know, I know.. Might be excusable... but what kind of so-called Rabbi, I ask you, would interpret that law in such a novel way as the benefit the very audience of his teachings? I submit that his message is more dangerous than it at first appears, and that we must reject these innovations and certainly not follow or imitate his foolishness.
You see, gentleman of the jury and ladies listening outside, there is no question that the central principle of our law is retributive justice. When man, woman, servant, or oxen does wrong, they harm three persons: their victim, the law itself, and themselves. God is no victim here, and He is not the law, but he is the Righteous Judge who gives us His Torah. ‘I call heaven and earth to witness against you today that I have set before you life and death, blessings and curses’ as the good book says. What matters to the law of retribution is not the victim, and it’s not the accused, but upholding the sacred order of our sacred covenant. What’s at stake is the fabric of our constitution. Deuteronomy lays it out clearly like a treaty: we have history with our God and in light of that He has given us the law, the Torah, and that law is a law of balance. A law of restoring the moral order of the universe. "If... then..." promises of the way the world works.
In our system of retributive justice, gentleman and eaves-dropping ladies, what matters is the crime itself. And the punishment must match the crime: an eye of eye, a tooth for a tooth, a life for a life. Proportional, yes, but not situational. You are to set aside, gentleman and lurking ladies, all such utilitarian concerns for the effect such punishments might bring upon this-or-that defendant or this-or-that victim. Set aside, too, speculation about social well-being in our community, the rippling effects down the line. Don’t think about the future; instead, think of the vast expanse of interstellar law. There is something much bigger at stake, here, a delicate mechanism that must be maintained. Think of the most abstract sense of the arch of the moral universe--that is what you are here for. The universe is like a giant pan-scale: the arms of this scale are very long, and you need not worry yourselves about this circumstance or that person. Focus on the law. Focus on the offense that was done.
In our system of retributive justice, gentleman and ladies-in-waiting, we have put away a selfish concern for revenge. Our system does not take the place of an aggrieved party, no no, the law IS the aggrieved party. If there is any actor at all here, it is the collective wisdom of the scribes and judges acting for the people. This has brought social cohesion and reduced the chaotic and arbitrary nature of blood feuds. Remember that a society that slays together, stays together.
And, I know what you are thinking, gentleman of the jury and ladies-of-the-corridor. You are thinking, what about restorative justice or "transformative justice?" What about rehabilitation?
Restorative Justice somehow imagines that people can find new ways to “just get along.” That a process of sharing and testimony ca change lives and bring people back into society. And Transformative Justice goes even further and imagines that crime and misdoings are an opportunity to change society itself to prevent such infractions in the first place.
Well, I’m just a humble country pharisee, but I think that’s just a load of liberal nonsense. As Immanuel Kant points out all we know is the law and all justice belongs to the state. If we start treating people as individuals we can no longer claim that the law, or our justice is impartial or universal. Retributive justic is not personal: what matters in the universality of crime and punishment. Thinking about individuals is going to send us into a downward spiral of circumstance and intention.
And that is exactly the problem with our defendant. This so-called Rabbi claims to fulfill the Law of the Moses. Listen to his own words and how they condemn him:
This man, I tell you, is an innovator! An innovator! “You have heard it said…” indeed. It was said. It was said for hundreds of years. And now this man has come to abolish all this. How? How does this so-called Rabbi undermine the very principle of retributive justice? I tell you, he does it with the dangerous idea that the goal of justice ought to be other people. That’s right, he believes that the purpose of the law is to create and sustain relationships between neighbours and between us and God.
Consider how he treats murder. We all know what murder is. Now, I may just be a humble country pharisee, but even I know that a murder case is an easy case. You just find who done it, drag them in front of a judge, and then kill them. The scales of justice are balanced. Easy peasey. Now this so-called-Rabbi has you all confused thinking about murder is a sliding scale. Maybe in matters if the murder was planned or done in the heat of the moment. Worse, he says outright that murder is something that can live your heart as hate or jealously. What an odd notion, gentleman and sneaky-ladies. Weirder still, he says that if you are angry you are liable to judgement. Really? It’s as though the purpose of the law was to do with the human heart. It’s as though our motivations and our feelings have something to do with the law. Balderdash.
Gentleman of the jury and ladies listening close… how can that be true? I’m in charge of my actions, not my thoughts. What man hasn’t looked lustfully at a woman? If I were to go into the corridor right now I’m sure some lady would provoke me with an exposed ankle. And who’s fault is that? Her's, of course. Yet this so-called Rabbi would put such a gaze in a spectrum with adultery itself. As though I was responsible for the things I think. "Keep the law out of my head," I say, "and hands-off-my-heart. My heart is mine, and I’ll lust, and I’ll huff, and I’ll swear if I want to."
This so called Rabbi is leading you down a false path, gentleman and ladies-who-should-be-at-home. A path that leads to some truly strange places. Consider how his own words condemn him in the court of common sense:
Because if you turn away from focusing on the crime and the law you will instead find yourselves sympathizing with victims and perpetrators. You will find yourself listening to terrible stories and feeling terrible things. You will waste your time trying to prevent these crimes from happening in the first place. You will sit in uncomfortable places between sworn enemies. And when bad things happen to you, you will move-on from them and ignore the call of revenge.
I urge you, gentleman of the Jury, to take refuge in the law. I mean the very letter of the law. Focus on the crimes, not the people. Think of how the truly aggrieved party here is the law itself. Do not be distracted by all this love and forgiveness business. This man, this so-called Rabbi, has not come to extend the Law of Moses into our hearts. He has come to change the very foundation of that law from retribution to restoration, and you cannot accept it.
The very worst thing you could do, Gentleman and ladies-who-listen, the very worst thing would be for you to come away from this proceeding believing that you have the power to extend the law of Moses yourselves. Please, do not imagine that some Spirit has come to inhabit you and allowed you to interpret the law on your own. Please, do not examine your own hearts. Leave that to those of us with the long robes and places of honour. We pharisees and scribes have the answers for you.
Even worse would be to imagine that this so-called Rabbi could somehow show by word and example how to interpret the law. His life is not an example. In no way could you see his life and teachings as some kind of key that unlocks a new level of interpretation of the law given to Moses.
My fear, gentleman and hidden-ladies, is that people will remember this rabbi. That tiny bands will gather and invoke his presence and try to imitate his concern for the poor and the marginalized. Don’t do it, folks!
And I thank you, gentleman, for making the law great again.
Now, I may just be a humble country pharisee and not one of those high-falutin city lawyers from Rome, but it seems to me that the defendant here is in deeper than a pooh bear in a honey tree. He’s been caught, you see, trying to have his law and eat it, too. This Jesus character is giving a free pass to every floussey and Roman stooge between the Jordan River and the sea, between Sidon and Beersheeba. He has sullied himself with the company of the unwashed, the lame, the collaborators, and even Samaritans.
Now, all this might be excusable. I know, I know.. Might be excusable... but what kind of so-called Rabbi, I ask you, would interpret that law in such a novel way as the benefit the very audience of his teachings? I submit that his message is more dangerous than it at first appears, and that we must reject these innovations and certainly not follow or imitate his foolishness.
You see, gentleman of the jury and ladies listening outside, there is no question that the central principle of our law is retributive justice. When man, woman, servant, or oxen does wrong, they harm three persons: their victim, the law itself, and themselves. God is no victim here, and He is not the law, but he is the Righteous Judge who gives us His Torah. ‘I call heaven and earth to witness against you today that I have set before you life and death, blessings and curses’ as the good book says. What matters to the law of retribution is not the victim, and it’s not the accused, but upholding the sacred order of our sacred covenant. What’s at stake is the fabric of our constitution. Deuteronomy lays it out clearly like a treaty: we have history with our God and in light of that He has given us the law, the Torah, and that law is a law of balance. A law of restoring the moral order of the universe. "If... then..." promises of the way the world works.
In our system of retributive justice, gentleman and eaves-dropping ladies, what matters is the crime itself. And the punishment must match the crime: an eye of eye, a tooth for a tooth, a life for a life. Proportional, yes, but not situational. You are to set aside, gentleman and lurking ladies, all such utilitarian concerns for the effect such punishments might bring upon this-or-that defendant or this-or-that victim. Set aside, too, speculation about social well-being in our community, the rippling effects down the line. Don’t think about the future; instead, think of the vast expanse of interstellar law. There is something much bigger at stake, here, a delicate mechanism that must be maintained. Think of the most abstract sense of the arch of the moral universe--that is what you are here for. The universe is like a giant pan-scale: the arms of this scale are very long, and you need not worry yourselves about this circumstance or that person. Focus on the law. Focus on the offense that was done.
In our system of retributive justice, gentleman and ladies-in-waiting, we have put away a selfish concern for revenge. Our system does not take the place of an aggrieved party, no no, the law IS the aggrieved party. If there is any actor at all here, it is the collective wisdom of the scribes and judges acting for the people. This has brought social cohesion and reduced the chaotic and arbitrary nature of blood feuds. Remember that a society that slays together, stays together.
And, I know what you are thinking, gentleman of the jury and ladies-of-the-corridor. You are thinking, what about restorative justice or "transformative justice?" What about rehabilitation?
Restorative Justice somehow imagines that people can find new ways to “just get along.” That a process of sharing and testimony ca change lives and bring people back into society. And Transformative Justice goes even further and imagines that crime and misdoings are an opportunity to change society itself to prevent such infractions in the first place.
Well, I’m just a humble country pharisee, but I think that’s just a load of liberal nonsense. As Immanuel Kant points out all we know is the law and all justice belongs to the state. If we start treating people as individuals we can no longer claim that the law, or our justice is impartial or universal. Retributive justic is not personal: what matters in the universality of crime and punishment. Thinking about individuals is going to send us into a downward spiral of circumstance and intention.
And that is exactly the problem with our defendant. This so-called Rabbi claims to fulfill the Law of the Moses. Listen to his own words and how they condemn him:
Do not think that I have come to abolish the law or the prophets; I have come not to abolish but to fulfil. For truly I tell you, until heaven and earth pass away, not one letter, not one stroke of a letter, will pass from the law until all is accomplished. Therefore, whoever breaks one of the least of these commandments, and teaches others to do the same, will be called least in the kingdom of heaven; but whoever does them and teaches them will be called great in the kingdom of heaven. For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.Non one letter. Not one stroke a letter, he says. And yet in the very next sentence he begins with this telling phrase, “You have heard it said to those of ancient times…” Gentleman of the jury and ladies hiding in the hall, I bid you ask, "what ancient times were these? The time of Moses? The time of our grandfathers, the times of our fathers? Our times?"
This man, I tell you, is an innovator! An innovator! “You have heard it said…” indeed. It was said. It was said for hundreds of years. And now this man has come to abolish all this. How? How does this so-called Rabbi undermine the very principle of retributive justice? I tell you, he does it with the dangerous idea that the goal of justice ought to be other people. That’s right, he believes that the purpose of the law is to create and sustain relationships between neighbours and between us and God.
Consider how he treats murder. We all know what murder is. Now, I may just be a humble country pharisee, but even I know that a murder case is an easy case. You just find who done it, drag them in front of a judge, and then kill them. The scales of justice are balanced. Easy peasey. Now this so-called-Rabbi has you all confused thinking about murder is a sliding scale. Maybe in matters if the murder was planned or done in the heat of the moment. Worse, he says outright that murder is something that can live your heart as hate or jealously. What an odd notion, gentleman and sneaky-ladies. Weirder still, he says that if you are angry you are liable to judgement. Really? It’s as though the purpose of the law was to do with the human heart. It’s as though our motivations and our feelings have something to do with the law. Balderdash.
Gentleman of the jury and ladies listening close… how can that be true? I’m in charge of my actions, not my thoughts. What man hasn’t looked lustfully at a woman? If I were to go into the corridor right now I’m sure some lady would provoke me with an exposed ankle. And who’s fault is that? Her's, of course. Yet this so-called Rabbi would put such a gaze in a spectrum with adultery itself. As though I was responsible for the things I think. "Keep the law out of my head," I say, "and hands-off-my-heart. My heart is mine, and I’ll lust, and I’ll huff, and I’ll swear if I want to."
This so called Rabbi is leading you down a false path, gentleman and ladies-who-should-be-at-home. A path that leads to some truly strange places. Consider how his own words condemn him in the court of common sense:
Do not resist an evildoer. But if anyone strikes you on the right cheek, turn the other also; and if anyone wants to sue you and take your coat, give your cloak as well; and if anyone forces you to go one mile, go also the second mile. Give to everyone who begs from you, and do not refuse anyone who wants to borrow from you.” ‘You have heard that it was said, “You shall love your neighbour and hate your enemy.” But I say to you, Love your enemies and pray for those who persecute you, so that you may be children of your Father in heaven.Gentleman of the jury and whispering-women, I hope for his sake this is more hyperbole of the gouge-out your own eye or cut off your own hand variety. Because if this so-called Rabbi truly lives this way I fear he will come to a painful end. And so will you, I fear, if you reject the way of retributive justice.
Because if you turn away from focusing on the crime and the law you will instead find yourselves sympathizing with victims and perpetrators. You will find yourself listening to terrible stories and feeling terrible things. You will waste your time trying to prevent these crimes from happening in the first place. You will sit in uncomfortable places between sworn enemies. And when bad things happen to you, you will move-on from them and ignore the call of revenge.
I urge you, gentleman of the Jury, to take refuge in the law. I mean the very letter of the law. Focus on the crimes, not the people. Think of how the truly aggrieved party here is the law itself. Do not be distracted by all this love and forgiveness business. This man, this so-called Rabbi, has not come to extend the Law of Moses into our hearts. He has come to change the very foundation of that law from retribution to restoration, and you cannot accept it.
The very worst thing you could do, Gentleman and ladies-who-listen, the very worst thing would be for you to come away from this proceeding believing that you have the power to extend the law of Moses yourselves. Please, do not imagine that some Spirit has come to inhabit you and allowed you to interpret the law on your own. Please, do not examine your own hearts. Leave that to those of us with the long robes and places of honour. We pharisees and scribes have the answers for you.
Even worse would be to imagine that this so-called Rabbi could somehow show by word and example how to interpret the law. His life is not an example. In no way could you see his life and teachings as some kind of key that unlocks a new level of interpretation of the law given to Moses.
My fear, gentleman and hidden-ladies, is that people will remember this rabbi. That tiny bands will gather and invoke his presence and try to imitate his concern for the poor and the marginalized. Don’t do it, folks!
And I thank you, gentleman, for making the law great again.
Sunday, November 24, 2019
Sermon: Christ the King C 2019
November 24, 2019
The first time I ever saw a 3-D show was in the summer of 1983. The technology was new, and required special glasses which were offered as part of a collaborative promotion between Universal Studios, Pepsi, and 7-11. 7-11, if you don’t know, is a mostly American chain of gas stations. They were trying to sell mildly addictive stimulants to children (Soda) and bundled a free pair of 3-D glasses with every Mega Gulp Ultra Quencher… or whatever they called their big plastic gallon-sized commemorative cup of caffeine and corn syrup.
The movie was JAWS 3-D… a fankly terrible sequel to a popcorn classic. It follows the misadventures of the Brody children as they face death from yet another homicidal fish. Moby Dick it ain’t, but I will say that it does feature some nice scenes of kids sailing.
Anyway, I was not allowed to watch the movie in the theatre. I was only seven and back then parents had a much easier job managing their kids’ media diets. But I COULD watch a 3-D making-of-feature that was being shown on broadcast TV to promote the event.
I was looking forward to it for weeks, and I managed to be the first one excused from the dining room table which meant that I was able to prop myself down on the best seat on the couch--the very throne of the living room. You know the spot, the one coveted by all the children. A spot that we used to fight over and therefore was controlled with its own elaborate set of family rules. The first person to sit in got to keep it, but could leave for a bathroom break if they properly reserved the seat with the incantation of a magic, ritual formula: “I hereby reserve this seat.” And even then your trip would be timed, with older sisters eager to enforce the absolute letter of the law laid down by our parents and ratified by the kids committee for family justice.
Anyway, on that day in July 1983 I had my spot and had my commemorative glass of orange juice (we were not allowed soda at home) and I had my glasses. But when I put the glasses on I realized an immediate problem. The glasses were sized for teenagers and adults, not for seven year old heads, and so the blue and red lenses did not cover both eyes--just one at a time. I tried shifting the glasses quickly from one side to the other--but I still couldn’t get the effect to work. So I tried watching the feature without the glasses, and therein ran into another problem.
When you watch a 3-D show without the special glasses you see a double image. Your brain tries to bring them together, to resolve the image into a single, multi-dimensional whole, but our brains can’t do it. Getting a headache and frustrated I think I eventually gave up and went outside with my BB-gun to patrol the property or play with the chickens or whatever my seven year old self did the wheat fields of Kansas.
Today’s lessons provide us a similar challenge. The jarring juxtaposition of Kingship and Execution are impossible to reconcile with eyes that are seven, 43, or 100 years old. The compilers of the lectionary, the order of lessons appointed for each Sunday of the calendar, could have picked something more appropriate for Christ the King Sunday. Perhaps the magnificent Transfiguration on the Mountain Top--a moment of glory that was a foretaste for the select Disciples, of the true glory of Jesus. Or they could have picked the post-resurrection appearances, when the reality of resurrection was made clear to His followers, and to us who believe.
But instead, the committee, in their wisdom, gives us this… the account of his crucifixion and death. And we are supposed to see that image intercut with another--the Kingship of the one we call “Lord.” You will be forgiven if it gives you a headache.
Developing either frame to full opacity just makes matters worse. To start, our images of kingship. What images populate our imagination of what this might mean? Consider a show like “The Crown.” Like all Anglican Clergy I am required by my oath of ordination to dutifully watch this show about Queen Elizabeth. And I have to say that it’s a lot of fun. I particularly like the way the show takes the life of faith seriously and provides some convincing portraits of how faith in Jesus has enriched the lives of the characters. But of course the show takes a fair number of liberties with history: compressing and simplifying complex events and imagining conversations that would have never happened in real life in order to make things fit neatly into one hour blocks.
This season, especially, the Crown is attempting to make an argument that the Monarch has two natures or realities. There is the person of the Queen and her family with all their problems and quirks, and there is the office of the Queen, which is supposed to maintain a kind of mystic distance that allows it to hold the hopes and dreams of the English people. This is accomplished by the Queen maintaining a delicate balance that looks like aloof empathy, if such a thing could exist. If she is too well known then people will recognize and despise her weaknesses (and that of her family). To far away and denies people the very comfort and support and hope that she is supposed to embody. The show explores how she succeeds and fails at doing this.
Episode 3 of the current season is particularly poignant as it explores the events of the Aberfan mining disaster that killed 116 children and 28 adults. It’s a stunning episode, and historical quibbles aside the picture of a community grieving such a loss with faith and music is not to be missed. The critical conflict driving the plot is the question of whether, or when, the Queen should visit the town of Aberfan. But it also includes the character’s own analysis of the role of the monarchy itself. I won’t say anymore to avoid spoilers, but I will say the essential philosophical conflict is, in my opinion, unreasonable. It reveals the limits of Constitutional Monachy’s ability to cope with tragedy.
Kingship, as we have it on earth, has its limits. And those limits would apply to Jesus as secular king, too. Which is why Christianity fails in Theocracies. Look at the history of the Vatican if you disagree. Jesus would make a terrible earthly king.
The frame of martyrdom is similarly problematic. To see Jesus as a misunderstood moral philosopher who was killed for standing up against the status quo has similar limitations. Even if you discount the importance of a physical, bodily resurrection promised and demonstrated, it leaves us with a faith that is vulnerable to all the problems of humanism. It’s weak tea. Better than no tea… but it discards the most important and radical part of what an orthodox faith can offer.
Further, even the saints don’t appear saintly when put under a modern microscope. Every son of Adam is found to be just mud destined to be reincarnated into ashes by the crucible of life. We need a saviour who is more than just a perfect, enlightened human being.
So I’ve set up the thesis and antithesis. How do we go all Hegel on this problem and come up with a third option so familiar to us Anglicans? I’d suggest that we need a new pair of glasses--coloured with the filter of a biblical faith. Listen again to to the words of Colossians…
This dual nature of Christ as King and as Criminal, and powerful and vulnerable, goes beyond anything that earthly kIngship or moral perfection of some sanctified ubermensch can offer. It transcends into something more awesome as it reveals the image of a Cosmic Christ who exists both out there in the metaphyical beyond and simultaneously in the right here right now.
King Jesus didn’t have to visit Aberfan, because he was already there!
Consider this poem by Malcolm Guite
The glasses that we need are these… the ones already on our faces. If we can just clean the dust of cynicism and fear we can see that the king and criminal are already here and also out there in a promise breaking on the horizon of our imaginations of what is good and loving--the very fullness of God. Do we have the eyes to see, in the line at the food bank, on the throne of England, or in own hearts the Christ who dwells among us and beyond us. Beloved, my hope for you this week is that would be given such eyes of faith to see the living God.
The first time I ever saw a 3-D show was in the summer of 1983. The technology was new, and required special glasses which were offered as part of a collaborative promotion between Universal Studios, Pepsi, and 7-11. 7-11, if you don’t know, is a mostly American chain of gas stations. They were trying to sell mildly addictive stimulants to children (Soda) and bundled a free pair of 3-D glasses with every Mega Gulp Ultra Quencher… or whatever they called their big plastic gallon-sized commemorative cup of caffeine and corn syrup.
The movie was JAWS 3-D… a fankly terrible sequel to a popcorn classic. It follows the misadventures of the Brody children as they face death from yet another homicidal fish. Moby Dick it ain’t, but I will say that it does feature some nice scenes of kids sailing.
Anyway, I was not allowed to watch the movie in the theatre. I was only seven and back then parents had a much easier job managing their kids’ media diets. But I COULD watch a 3-D making-of-feature that was being shown on broadcast TV to promote the event.
I was looking forward to it for weeks, and I managed to be the first one excused from the dining room table which meant that I was able to prop myself down on the best seat on the couch--the very throne of the living room. You know the spot, the one coveted by all the children. A spot that we used to fight over and therefore was controlled with its own elaborate set of family rules. The first person to sit in got to keep it, but could leave for a bathroom break if they properly reserved the seat with the incantation of a magic, ritual formula: “I hereby reserve this seat.” And even then your trip would be timed, with older sisters eager to enforce the absolute letter of the law laid down by our parents and ratified by the kids committee for family justice.
Anyway, on that day in July 1983 I had my spot and had my commemorative glass of orange juice (we were not allowed soda at home) and I had my glasses. But when I put the glasses on I realized an immediate problem. The glasses were sized for teenagers and adults, not for seven year old heads, and so the blue and red lenses did not cover both eyes--just one at a time. I tried shifting the glasses quickly from one side to the other--but I still couldn’t get the effect to work. So I tried watching the feature without the glasses, and therein ran into another problem.
When you watch a 3-D show without the special glasses you see a double image. Your brain tries to bring them together, to resolve the image into a single, multi-dimensional whole, but our brains can’t do it. Getting a headache and frustrated I think I eventually gave up and went outside with my BB-gun to patrol the property or play with the chickens or whatever my seven year old self did the wheat fields of Kansas.
Today’s lessons provide us a similar challenge. The jarring juxtaposition of Kingship and Execution are impossible to reconcile with eyes that are seven, 43, or 100 years old. The compilers of the lectionary, the order of lessons appointed for each Sunday of the calendar, could have picked something more appropriate for Christ the King Sunday. Perhaps the magnificent Transfiguration on the Mountain Top--a moment of glory that was a foretaste for the select Disciples, of the true glory of Jesus. Or they could have picked the post-resurrection appearances, when the reality of resurrection was made clear to His followers, and to us who believe.
But instead, the committee, in their wisdom, gives us this… the account of his crucifixion and death. And we are supposed to see that image intercut with another--the Kingship of the one we call “Lord.” You will be forgiven if it gives you a headache.
Developing either frame to full opacity just makes matters worse. To start, our images of kingship. What images populate our imagination of what this might mean? Consider a show like “The Crown.” Like all Anglican Clergy I am required by my oath of ordination to dutifully watch this show about Queen Elizabeth. And I have to say that it’s a lot of fun. I particularly like the way the show takes the life of faith seriously and provides some convincing portraits of how faith in Jesus has enriched the lives of the characters. But of course the show takes a fair number of liberties with history: compressing and simplifying complex events and imagining conversations that would have never happened in real life in order to make things fit neatly into one hour blocks.
This season, especially, the Crown is attempting to make an argument that the Monarch has two natures or realities. There is the person of the Queen and her family with all their problems and quirks, and there is the office of the Queen, which is supposed to maintain a kind of mystic distance that allows it to hold the hopes and dreams of the English people. This is accomplished by the Queen maintaining a delicate balance that looks like aloof empathy, if such a thing could exist. If she is too well known then people will recognize and despise her weaknesses (and that of her family). To far away and denies people the very comfort and support and hope that she is supposed to embody. The show explores how she succeeds and fails at doing this.
Episode 3 of the current season is particularly poignant as it explores the events of the Aberfan mining disaster that killed 116 children and 28 adults. It’s a stunning episode, and historical quibbles aside the picture of a community grieving such a loss with faith and music is not to be missed. The critical conflict driving the plot is the question of whether, or when, the Queen should visit the town of Aberfan. But it also includes the character’s own analysis of the role of the monarchy itself. I won’t say anymore to avoid spoilers, but I will say the essential philosophical conflict is, in my opinion, unreasonable. It reveals the limits of Constitutional Monachy’s ability to cope with tragedy.
Kingship, as we have it on earth, has its limits. And those limits would apply to Jesus as secular king, too. Which is why Christianity fails in Theocracies. Look at the history of the Vatican if you disagree. Jesus would make a terrible earthly king.
The frame of martyrdom is similarly problematic. To see Jesus as a misunderstood moral philosopher who was killed for standing up against the status quo has similar limitations. Even if you discount the importance of a physical, bodily resurrection promised and demonstrated, it leaves us with a faith that is vulnerable to all the problems of humanism. It’s weak tea. Better than no tea… but it discards the most important and radical part of what an orthodox faith can offer.
Further, even the saints don’t appear saintly when put under a modern microscope. Every son of Adam is found to be just mud destined to be reincarnated into ashes by the crucible of life. We need a saviour who is more than just a perfect, enlightened human being.
So I’ve set up the thesis and antithesis. How do we go all Hegel on this problem and come up with a third option so familiar to us Anglicans? I’d suggest that we need a new pair of glasses--coloured with the filter of a biblical faith. Listen again to to the words of Colossians…
He is the image of the invisible God, the firstborn of all creation; for in him all things in heaven and on earth were created, things visible and invisible, whether thrones or dominions or rulers or powers—all things have been created through him and for him. He himself is before all things, and in him all things hold together. He is the head of the body, the church; he is the beginning, the firstborn from the dead, so that he might come to have first place in everything. For in him all the fullness of God was pleased to dwell, and through him God was pleased to reconcile to himself all things, whether on earth or in heaven, by making peace through the blood of his cross.
This dual nature of Christ as King and as Criminal, and powerful and vulnerable, goes beyond anything that earthly kIngship or moral perfection of some sanctified ubermensch can offer. It transcends into something more awesome as it reveals the image of a Cosmic Christ who exists both out there in the metaphyical beyond and simultaneously in the right here right now.
King Jesus didn’t have to visit Aberfan, because he was already there!
Consider this poem by Malcolm Guite
Our King is calling from the hungry furrows
Whilst we are cruising through the aisles of plenty,
Our hoardings screen us from the man of sorrows,
Our soundtracks drown his murmur: ‘I am thirsty’.
He stands in line to sign in as a stranger
And seek a welcome from the world he made,
We see him only as a threat, a danger,
He asks for clothes, we strip-search him instead.
And if he should fall sick then we take care
That he does not infect our private health,
We lock him in the prisons of our fear
Lest he unlock the prison of our wealth.
But still on Sunday we shall stand and sing
The praises of our hidden Lord and King.(source)
The glasses that we need are these… the ones already on our faces. If we can just clean the dust of cynicism and fear we can see that the king and criminal are already here and also out there in a promise breaking on the horizon of our imaginations of what is good and loving--the very fullness of God. Do we have the eyes to see, in the line at the food bank, on the throne of England, or in own hearts the Christ who dwells among us and beyond us. Beloved, my hope for you this week is that would be given such eyes of faith to see the living God.
Wednesday, November 18, 2015
Louis Slotin
Louis Slotin was a Canadian Physicist who was killed in an accident during the Manhattan Project. He was not the only person to do, nor even the only one to be poisoned by radiation because of an experiment gone bad. I spoke about him on Sunday in my sermon, so I thought I would share this excellent re-enactment of his accident from the movie "Fat Man and Little Boy"
As far I know the recreation is pretty accurate. Slotin died nine days later in great pain with his parents by bedside.
As far I know the recreation is pretty accurate. Slotin died nine days later in great pain with his parents by bedside.
Tuesday, November 17, 2015
Inherited and New Monasticism, with Sister CJ, SSJD
The Sisters of Saint John the Divine invite women between the ages of 22 and 40 to explore an expression of new monasticism rooted in the Anglican tradition. Companions will develop a rhythm of life including public and private prayer, engage in service to others, and learn to live in intentional community.... Room and board are provided, and most living expenses are covered by the Sisterhood. Companions, in turn, use their gifts to share in the work of ministry and have the same free time, retreat opportunities, and vacation as the Sisters. (source)
My spirituality has been greatly enriched by my relationship with a monastic community (The Order of the Holy Cross), and I commend it to anyone wishing to go deeper in faith and spirit.
Thursday, March 20, 2014
Sermon: Lent 1, 2014
Unlike Gandolf wrestling the Balrog or Shelock wrestling Moriarty at Reichenbach Falls, Jesus refuses to throw himself off any precipice to grapple with any demon--the Temptation of Jesus story is not a moral allegory for the upright Christian life. Instead, this story challenges false dualism with a Christian Cosmology that insists on the supremacy of a Good and loving God.
This was, I felt a very strong sermon: conceptually sophisticated and interesting to think through. I enjoyed giving it very much. So much more interesting that the typical "avoid giving into temptation" kinds of sermons that this Sunday's texts usually inspire.
-t
Wednesday, March 19, 2014
Sermon: Last Sunday after Epiphany, 2014
The season of Lent, which prepares us for Easter, is bookended by two mountain top experiences: The scene of the transfiguration of Jesus on the one hand and his crucifixion of the hill of Golgotha on the other. One may represent the Jesus we want, the other the Jesus we get. In this sermon Tay explores those two poles for clues on how we know who this Jesus is through the synthesis of both revelations.
-t
Tuesday, March 18, 2014
Sermon: Epiphany 6, 2014
Nate Meidinger from Café Church, Kingston, describes their community's vision of Christian Community and encourages the Messiah Community as it continues to develop it's vision for doing church in a third-space.
Monday, March 17, 2014
Sermon: Epiphany 5, 2014
One of my favourite sermons so far this year--God wants us to be bold and spicy!
-t
Saturday, March 15, 2014
Friday, March 14, 2014
Sermon: Ash Wednesday 2014
This was one of those homilies that came together with little effort. I was in the right spiritual place all day and knew it, so I really just had to preach out of my heart and BAM. It doesn't always happen that easily in the preaching life, but I'm happy when it does!
-t
Thursday, March 13, 2014
Another Update on Messiah Commons
The Messiah Commons Team meets weekly on Thursdays at 9.30am at the church--anyone is welcome to attend. Here are some updates from recent meetings.
We welcomed Duke Vipperman, Incumbent of the Church of the Resurrection, to come observe, share his experiences of missional renewal, and to speak about the role that the “Missional Transformation Process” might have in helping out efforts. “MTP” is the brain child of Messiah’s own John Maclaverty and his consulting partner Alan Roxburgh. It is designed to provide coaching support for parishes and priests making the leap to missional ministy. Messiah already made many tremendous progress in this regard, but MTP may be able to help the cultural change underway here.
At the meeting we spent time discussing last week’s Annual Vestry Meeting and the implications for our time-lines and plans. We are now reconsidering our rush to create a comprehensive renewal plan in time for the April 15th grant deadline and instead are exploring the feasibility of a series of pilot projects.
We also discussed ways in which to improve communication with the parish as a whole. It is imperative that we create more connections between the work of the mission team and the congregation. We committed to making more specific "asks" of the congregation for help and also to use other forms of connection including one-on-one meetings and monthly meetings of the Parish Council.
The renovation planning continues, and we discussed our thoughts about the two architecture firms who will be making proposals to the Messiah Community. Tay met with one of these architects again in his studio. Both firms are enthusiastic about the potential of Messiah and are eager to begin a collaborative and consultative process with our community. We discussed cultural change in congregation and some length and made plans for some new initiatives involving youth, adult education, and
missional outreach.
We have not received a substantial proposal from a possible business partner interested in running a café in our place, which is another good reason to push back the timeline. However, two parties has expressed his interest in making a formal proposal in the near future. In the mean time, the planning team is going to reach out to two or three more potential partners identified at the meeting.
Last week part of the team met with City Counsellor Adam Vaughan to talk through several issues raised by Messiah Commons and Messiah Market. The Counsellor was supportive and had some helpful suggestions to make. In particular, he suggested that the Messiah Market partner with the residents of 250 Davenport to do the Market on their lawn space. This has several advantages, first, there is plenty of parking in the underground structure there. Second, it would help provide food security to the residents of that building, who often feel priced out of the local food market. Third, it would allow up to partner with the city to provide not only a market, but possibly other social services to the neighbourhood. It was a positive meeting from which we took several ideas to pursue.
Next week we will be welcoming Bishop Yu to the meeting--so we talked through some of the things we thought it would particularly helpful to share with him both at the meeting itself and beforehand.
Several of the team bring specialized knowledge and skills that will be quite useful to us, and I honor their willingness to help our community. Valear Howsam, for example, is our former NCD coach and therefore knows this community quite well. In a previous life (she is now is seminary) she worked in marketing research and thus has extensive training and experience listening to what people want. We have business people and food people and an architect, too. Many others are hovering the wings, unable to commit to intensive involvement, but eager to help from time to time.
Picture Survey of Neighbourhood
We need pictures, lots of pictures, of the church’s neighbourhood. From St. Clair south to Bloor, Spadina east to Yonge, we want picuters of people and places that help us to understand and describe the environment of the church. Speak to Tay to help.
Sign Changing
The sign on Avenue Road is an one of the main ways in which people connect with our church, particularly when it comes to special events and services. We need volunteers to take it on to change this sign, especially with so many events happening in the holy season of Lent and Easter.
Participate in Lunch-n-Learn
John Hill and Tay are working hard to create an amazing bible study for Lent. Please take advantage of it by staying after church in Lent. We are also eager to make sure we have activities kids during this time. If you can’t do that, consider at least cooking soup for those who can.
Interact with the church on Facebook and the website
The reach of the Facebook presence of the church is tied directly to how many people read and interact with the posts on it. If you are on Facebook, “like” and “share” posts from the church at least weekly. This is one of the most effective means of evangelism for some churches in our area.
Greet the people on Sundays you don’t know first
We are a welcoming church, but we could be even more so. After church notice the people at coffee hour that you don’t know, speak to them first before you chat with friends and old Messiah hands!
Keep Up-to-Date with our plans
There are several ways to keep in touch with the renewal efforts at Messiah. Besides the frequent updates given during announcements and sermons, or updates in the leaflet like this one, there are other methods. One place to start, especially if you are new to the work we are doing, would be the “Prezi” presentation that Tay created to summarize our work. Just browse to http://www.churchofthemessiah/messiahcommons. You can also read about it in the Messiah Messenger newsletter and the Annual Vestry Report. Tay, Charles, John, Meghan, and the rest of the team are also always happy to talk about the future of our church!
We welcomed Duke Vipperman, Incumbent of the Church of the Resurrection, to come observe, share his experiences of missional renewal, and to speak about the role that the “Missional Transformation Process” might have in helping out efforts. “MTP” is the brain child of Messiah’s own John Maclaverty and his consulting partner Alan Roxburgh. It is designed to provide coaching support for parishes and priests making the leap to missional ministy. Messiah already made many tremendous progress in this regard, but MTP may be able to help the cultural change underway here.
At the meeting we spent time discussing last week’s Annual Vestry Meeting and the implications for our time-lines and plans. We are now reconsidering our rush to create a comprehensive renewal plan in time for the April 15th grant deadline and instead are exploring the feasibility of a series of pilot projects.
We also discussed ways in which to improve communication with the parish as a whole. It is imperative that we create more connections between the work of the mission team and the congregation. We committed to making more specific "asks" of the congregation for help and also to use other forms of connection including one-on-one meetings and monthly meetings of the Parish Council.
The renovation planning continues, and we discussed our thoughts about the two architecture firms who will be making proposals to the Messiah Community. Tay met with one of these architects again in his studio. Both firms are enthusiastic about the potential of Messiah and are eager to begin a collaborative and consultative process with our community. We discussed cultural change in congregation and some length and made plans for some new initiatives involving youth, adult education, and
missional outreach.
We have not received a substantial proposal from a possible business partner interested in running a café in our place, which is another good reason to push back the timeline. However, two parties has expressed his interest in making a formal proposal in the near future. In the mean time, the planning team is going to reach out to two or three more potential partners identified at the meeting.
Last week part of the team met with City Counsellor Adam Vaughan to talk through several issues raised by Messiah Commons and Messiah Market. The Counsellor was supportive and had some helpful suggestions to make. In particular, he suggested that the Messiah Market partner with the residents of 250 Davenport to do the Market on their lawn space. This has several advantages, first, there is plenty of parking in the underground structure there. Second, it would help provide food security to the residents of that building, who often feel priced out of the local food market. Third, it would allow up to partner with the city to provide not only a market, but possibly other social services to the neighbourhood. It was a positive meeting from which we took several ideas to pursue.
Next week we will be welcoming Bishop Yu to the meeting--so we talked through some of the things we thought it would particularly helpful to share with him both at the meeting itself and beforehand.
Several of the team bring specialized knowledge and skills that will be quite useful to us, and I honor their willingness to help our community. Valear Howsam, for example, is our former NCD coach and therefore knows this community quite well. In a previous life (she is now is seminary) she worked in marketing research and thus has extensive training and experience listening to what people want. We have business people and food people and an architect, too. Many others are hovering the wings, unable to commit to intensive involvement, but eager to help from time to time.
Our Wish List
Here are some specific things we want help to execute. These are volunteer opportunities for members of this congregation to push things forward.Picture Survey of Neighbourhood
We need pictures, lots of pictures, of the church’s neighbourhood. From St. Clair south to Bloor, Spadina east to Yonge, we want picuters of people and places that help us to understand and describe the environment of the church. Speak to Tay to help.
Sign Changing
The sign on Avenue Road is an one of the main ways in which people connect with our church, particularly when it comes to special events and services. We need volunteers to take it on to change this sign, especially with so many events happening in the holy season of Lent and Easter.
Participate in Lunch-n-Learn
John Hill and Tay are working hard to create an amazing bible study for Lent. Please take advantage of it by staying after church in Lent. We are also eager to make sure we have activities kids during this time. If you can’t do that, consider at least cooking soup for those who can.
Interact with the church on Facebook and the website
The reach of the Facebook presence of the church is tied directly to how many people read and interact with the posts on it. If you are on Facebook, “like” and “share” posts from the church at least weekly. This is one of the most effective means of evangelism for some churches in our area.
Greet the people on Sundays you don’t know first
We are a welcoming church, but we could be even more so. After church notice the people at coffee hour that you don’t know, speak to them first before you chat with friends and old Messiah hands!
Keep Up-to-Date with our plans
There are several ways to keep in touch with the renewal efforts at Messiah. Besides the frequent updates given during announcements and sermons, or updates in the leaflet like this one, there are other methods. One place to start, especially if you are new to the work we are doing, would be the “Prezi” presentation that Tay created to summarize our work. Just browse to http://www.churchofthemessiah/messiahcommons. You can also read about it in the Messiah Messenger newsletter and the Annual Vestry Report. Tay, Charles, John, Meghan, and the rest of the team are also always happy to talk about the future of our church!
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