If Trump Really Is My Neighbour, What Should I do?

Last Sunday, the Gospel reading was the parable of the Good Samaritan.  I am sure that you know the parable of Jesus where it is the despised Samaritan is the one who saves the traveller who is mugged on his journey ‘from Jerusalem to Jerico and fell among robbers who beat him and left him to die’ – to use the lyrics of the Medical Mission song, ‘Who is My Neighbour’. 

 

This opportunity for Jesus to tell the parable occurred when a lawyer tries to entrap him by asking him the question.  Jesus is confronted by the person who is a trained expert in the law of Moses. The "Lawyer" as the scripture calls him, isn't interested in learning about eternal life from Jesus at all. He hoped to use the law to set Jesus up. He figures this carpenter - from Nazareth no less - will make a fool of himself and possibly even incriminate himself by attempting to answer such a weighty question as... "What do I have to do to go to heaven?"

 

Jesus turns the lawyer’s technique back on him.  He responds to the question with a question.  Jesus lays a trap for him just as the lawyer attempted to do to Jesus.  Jesus plays to his pride and ego.  The lawyer responds, as it is an opportunity to show his knowledge of the law but not his wisdom. His answer in part quotes Deut. 6:5 along with Lev. 19:18 "You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself."  Jesus’ answer could have ended the encounter, “You have given the right answer; do this, and you will live.”  However, the lawyer being true to who he is, does not let it go – he cannot.  I believe that he does just what Jesus expects him to do.  He tries again to entrap Jesus - to show him up - to show those around him that he knows the law better than Jesus does.

 

This arrogance allows Jesus to draw him into Jesus’ world, away from legalism – legalistic interpretation of religion, that Jesus tries to show so many times and in so many ways, is not the way to understand God’s law.  In choosing the hero of the Good Samaritan parable, Jesus is setting a trap for all of us.  The Samaritans were neighbours and relations of the Jews.  They were sort of the black sheep of the family.  They were like someone who claims to be a cousin and is an embarrassment to the family. In Jewish eyes, Samaritans were half-breeds, ethnic traitors, and all-round black sheep of the Jews.

 

A Samaritan was not someone that they would expect to behave like an observant Jew who is called to treat others with charity.  Therefore, the lawyer cannot escape from the conclusion that Jesus forces him into. 

He cannot use his legal maneuvering to give an acceptable answer - acceptable in the eyes of his legalism.  It is the outcast that has acted as the neighbour.  It is the outcast that has fulfilled the law.  And here we come back to our response to the passage.  The plain sense of the text does not let us avoid Jesus’ message.  Jesus does not tell us that we must love our neighbour if that person is loveable and is someone we want to have as a neighbour.  We are to love the neighbour regardless of who he is.  He is the one who we would not normally associate with – whoever that is.   

 

So, today we Christians in Canada are faced with a rather awkward situation regarding our neighbour to the south.  There is no way that we can consider the leader of our closest neighbour, Donald J. Trump, to be a good neighbour.  So, can we ignore the lesson in the Good Samaritan Parable, and, as the commandment requires us, love our neighbour as ourselves?    Not loving my neighbour as myself because my neighbours are not particularly loveable is not fulfilling what Jesus requires of us.  We are to love the neighbour – I won’t say because he is unlovable but whether or not he is loveable. 

 

But, come on!  How can a Canadian love Donald Trump?  It really doesn’t seem possible.  But that is what we Canadian Christians and all Christians are required to do.  What then does it mean to love Donald J. Trump as a neighbour.  Well. I think it means that we don’t allow him to bully us.  We are not doing anything loving, to allow a bully, to bully us or others.  It is not good for either the bully or the bullied.  To allow the bully to continue to bully is to enable him or her to continue to damage his immortal soul.  We hear that friends don’t let friends drive drunk.  In that vein, friends don’t let friends bully friends or anyone else.    

 

So. Let us do all in our power to stand up to Trump as an act of love.  As they say, love is stronger than hate. 

 

 

Your Shadow’s Invited to the Banquet

 Last Sunday, the Gospel reading was Jesus’ parable of the rich man who invites his neighbours to a great feast.  None of the invited accept the invitation so he invites all those who wouldn’t usually be invited to a rich man’s celebration – the poor, the halt, the lame, the blind.  This is well summarized by the Medical Mission Sisters in their song, I Cannot Come to the Banquet, which we sang at the worship service. Here is the chorus:

I cannot come.
I cannot come to the banquet,
Don't trouble me now.
I have married a wife.
I have bought me a cow.
I have fields and commitments
That cost a pretty sum.
Pray, hold me excused,
I cannot come.

The meaning of this parable seems clear to us.  It is easier to understand than some of Jesus’ parables.  God offers a banquet to us.  As Christians we are people who will be invited to God’s banquet that is prepared for us in God’s kingdom.  However, many of us who are invited to God’s feast with all the wonderful food and drink that will feed our souls, will decide we have better things to do than attend the Great Feast.   

That is the usual understanding of the parable.  I believe that it is perfectly valid and true.  However, I want to look at another way of understanding the lesson that Jesus is giving us.  What if we look at this from an inner perspective?  What is God offering to us about ourselves—about who we are created by God to be?  We have those parts of ourselves which are good and upright and live a life that is acceptable to us and to society. 

What then of the guests that the master invites when we don’t partake—the poor street people, the halt, the lame, the outcasts and people we wouldn’t dream of inviting to our banquets?  What about the parts of ourselves that are the aspects of ourselves that we don’t find acceptable —the street people within us?  We can look at those people invited instead of us as aspect of ourselves that we don’t find acceptable—those parts of ourselves that we don’t like and don’t even want to acknowledge.  These unacceptable parts can raise their ugly heads when we aren’t looking. 

Those parts of ourselves that we don’t want to acknowledge are part of who we are.  Carl Jung named those parts of ourselves that are unacknowledged and denied the Shadow.  They are also invited to the Great Feast as the parable tells us.  If we are going to attend the Great Feast those parts are going to attend as well.  We have to acknowledge them to God if we are to attend.  Otherwise, we will not be included in the Great Feast that God offers us. 

Take a few moments to think an aspect of yourself that you would not want to invite to a party.   What would it be like to welcome that part of yourself to a party that Jesus is throwing?  What if Jesus welcomed that part and made them the guest of honour.  How would you feel about that?  That is the part of you that Jesus truly wants at the party.  If we will acknowledge them and offer them to God we will be invited to partake in the Great Feast that Jesus offers us—acceptable parts and unacceptable parts. 

Your Shadow is accompanying you on your journey.  Why not get to know you Shadow and see what it offers you.  That will be a true blessing. 

 

Where’s the Holy Humour

Bruce Tallman, who is a spiritual Director, wrote recently about attending a lecture by a Michael Higgins on his new book, The Jesuit Disruptor: A Personal Portrait of Pope Francis:

According to (Michael) Higgins, Francis was first and foremost a pastor, a pope of the heart because, although an intellectual like most Jesuits, Francis believed, like Blaise Pascal, that the heart is greater than reason. The heart has reasons of its own that reason alone cannot comprehend. As Archbishop Oscar Romero wrote, “There are things that can only be understood by eyes that have cried.”

I Believe that when we do just that – let our hearts do the thinking we approach what has been called Holy Humour.  I have written about Holy Humour previously.  So, what then do we make of Holy Humour?  Can there be true humor in such a serious thing as religion?  One author who explores this is Helen Luke in her collection of essays, The Laughter at the Heart of Things.  One commentary I came upon summarizes the essence of what Luke is saying very well:

What is at the heart of the matter, according to Helen Luke, is a sense of proportion.  Luke quotes T.S. Eliot and notes that, “Eliot is, expressing here (in the quote) the identity of a sense of humour with the sense of proportion and the humility that this engenders”.  What is at the heart of things the joy of seeing disproportion restored to proportion.

At bottom, the humour is getting us in touch with joy – the joy of being part of God’s creation.  After all, to quote a group of musical religious sister – the Medical Mission Sisters, joy is like the rain.  Perhaps those are raindrops on roses to bring in another song. 

May you be blessed with holy humour on your journey.  Remember joy is a serious matter not to be taken too lightly – too much of the time.  

 

Holy Humour

A couple of weeks ago, I quoted from the movie The Life of Brian in my sermon.  Specifically,” It reminded me of that wonderful scene from Monty Python’s The Life of Brian, where someone listening to Jesus deliver the Sermon of the Mount asked the person beside him, ‘what did he say, was it blessed are the cheesemakers.  That doesn’t sound right.  Why should the cheesemakers be blessed?  But I guess that’s what he said.”  That is the first time I have done that i.e. quote form the Life of Brian, but it probably shouldn’t be the last.

I did this in the context of preaching on the parable in the Gospel of Luke in which Jesus seems to be commending the dishonest steward who cheats his master.  One possibility in understanding this puzzling parable is that people did not hear Jesus correctly.  I must admit that this was probably something of a stretch, but it brings up the issue of what the role is of humor in religion. 

Often the religious among us take everything about religion and theology deadly seriously.  There are, of course, many things about religion that should be taken seriously – deadly or otherwise.  Many of us believe that we are dealing with issues of salvation and matters of life and death and eternity.  There is no account of Jesus laughing in the bible.  He did weep a few times, but not laughter that was recorded.  A great example of people taking religion and themselves too seriously is the famous debate about the Life of Brian between two Pythons (of the Monty variety) on one side and Malcolm Muggeridge and the C. of E. Bishop of Suffolk on the other hand.  The two representatives of religion – and I must note specifically Christianity – insisted that this was an attack on Jesus Christ despite all protests that it was not about Jesus but about Brian who was mistaken for the Messiah.  They considered the movie the height – or rather depth – of low humor making jokes at the expense of something essential to humanity.  It was on reflection rather a sad and mistaken view of the movie in my view and shows the nee for some to just lighten up form G’d's sake.

Lorna and I have seen the movie in the past and decided to obtain our own copy of the DVD (I know we are technology dinosaurs)  which we recently watched and enjoyed immensely.  The humor in it is, admittedly, sometimes low as British humor can be.  But it is a triumph of satire on the follies and foibles of people who look for something to believe in, in all the wrong places and in the wrong ways.  One of the many wonderful scenes in the movie has Brian speaking to the crown outside his house.  He tells them, “You’ve got it all wrong.  You’ve got to think for yourself.  You are all individuals.”  The crowd responds in unison, “Yes we’re all individuals.”  Brian responds, “You’ve all different.”  The crowd in turn replies, “yes, we’re all different.”  One lone voice, “I’m not.”  Brian tries again, “You’ve all got to work it out for yourself.” The crowd in unison, “We’ve got to work it out for ourselves.”  Thank God that we all got the point and don’t have the mass appeals of demigods today.

  I realize that this missive on Holy Humour has been rather serious, so let me give you an old joke about Anglicans.  Question - how many Anglicans does it take to change a light bulb.  Answer – we don’t change, we’re Anglicans and anyway that is a memorial light bulb so we can’t replace it. 

So, what then do we make of Holy Humour?  Can there be true humor in such a serious thing as religion?  One author who explores this is Helen Luke in her collection uof essays, The Laughter at the Heart of Things.  One commentary I came upon summarizes the essence of what Luke is saying very well:

What is at the heart of the matter, according to Helen Luke, is a sense of proportion.  Luke quotes T.S. Eliot and notes that, “Eliot is, expressing here (in the quote) the identity of a sense of humour with the sense of proportion and the humility that this engenders”.  What is at the heart of things the joy of seeing disproportion restored to proportion.

At bottom, the humour is getting us in touch with joy – the joy of being part of God’s creation.  After all, to quote a group of musical religious sister – the Medical ones, joy is like the rain.  Perhaps those are raindrops on roses to bring in another song. 

May you be blessed with holy humour on your journey.  Remember joy is a serious matter not to be taken too lightly – too much of the time.  

 

Advent 4 Rejoice In The Lord Always

 The Sunday in Advent that celebrates lighting the candle for Joy is usually on the third Sunday.  However, just to be a bit unpredictable, St. James Anglican Church marked the Advent Sunday for Joy this past Sunday.  This is referred to as Gaudete Sunday and the candle that is lit is the pink one which is the odd candle out and stands out amongst the other ones which are purple coloured.  The joy of Advent is that of anticipation and a celebration of what is to come.  This is in the middle of Advent which is the season of preparation.  Gaudete is the Latin word for rejoice which is a reminder that we should rejoice in the Lord always (Philippians 4: 4).  Advent began as a season of fasting and Gaudete Sunday marks the point at which we can look in anticipation in the breaking of the fast in the celebration and celebrating of the Twelve Days of Christmas culminating with Epiphany and the arrival of those tardy Wise Men. 

We can think of the joy of Mary in the knowledge that she is the God bearer with that dubious news that she would be a pregnant unwed mother - not great news in those days.  It is that mixture of joy in the midst of all that is going on, that signifies the true meaning of joy for me – the joy that despite all that is happening in the world and perhaps in my life, God is with me and will be born again for the world and for me.

Pope Francis expressed this aspect of joy in a very down to earth way in his first Gaudete Sunday as Pope:

In his 2014 Gaudete Sunday homily, Pope Francis said that Gaudete Sunday is known as the "Sunday of joy", and that instead of fretting about "all they still haven't" done to prepare for Christmas, people should "think of all the good things life has given you."

That joy is a sign and a reminder that Jesus did not come into this world to make life a bed of roses for us.  There are still challenges and rough roads and sorrows in our lives.  But we have joy which, as the Medical Mission Sisters sang, is like the rain amidst all the ups and downs and thunder clouds gathering:

I saw rain drops on my window, joy is like the rain
Laughter runs across my pane, slips away and comes again
Joy is like the rain

I saw clouds upon a mountain, joy is like a cloud
Sometimes silver, sometimes gray, always sun not far away
Joy is like a cloud

I saw Christ in wind and thunder, joy is tried by storm
Christ asleep within my boat, whipped by wind, yet still afloat
Joy is tried by storm

I saw rain drops on a river, joy is like the rain
Bit by bit the river grows, till all at once it overflows
Joy is like the rain

I am sure it is difficult for those on the west coast who have recently experienced rivers overflowing their banks, to experience joy in the midst of their trials.  Sometimes, joy is indeed difficult to find.  However, God is there always and so joy is there also.  Let us give thanks to the Lord in all things if not for all things.   So, let us rejoice in the Lord always and again I say rejoice. 

Let us be blessed with joy on our journey to Christmas. 

Sermon June 25, 2017 2nd Sunday after Trinity

I am sure we have all heard this parable of Jesus many times in our lives.  Indeed the Medical Mission Sisters made it quite well known with their popular hit in the 1970’s.  Regular, life-long churchgoers have heard it many times proclaimed and many sermons preached on it.  What then can we gain from hearing it one more time?  Is there anything that we haven’t considered before in this lesson by Jesus, the great teacher?

The thing that struck me when I read it this time was not the missed opportunity by those who were invited to the banquet.  Here they have a chance to attend a wonderful banquet.  Of course we think of this as the heavenly banquet which is offered to each of us by Jesus Christ.  I’m not positive but that is probably often the focus of sermons preached on this parable. 

I want to propose another way of considering the parable.  Let us look at the ones who received the invitation when the friends and neighbours excused themselves from the opportunity to attend.

The host was not dismayed or swayed from his purpose when everyone excused themselves.  No, he decided he would invite those not normally included in a great banquet by a wealthy person in Jesus time; the poor, he maimed, the halt, and the blind.  Indeed it is no different in our day—I cannot see Donald Trump or one of Irving’s or McCain’s or anyone of their ilk inviting people like that to one of their banquets.  Of course it is easy to point the finger at them but when was the last time any of us did that?  I can say that I have never done it—not that I have banquets, but I don’t invite them to dinner. 

Lorna and I have helped out at community dinners at our former parish in London but never have we held a banquet or party for the local people on the edges of society. We may give generously to charity but doing things arm’s length is not the same as engaging the poor face to face.

This certainly is one of the messages that Jesus has given us.  He tells us that blessed are the poor for theirs is the kingdom of heaven.  If we look at the set up for this parable we see that Jesus is telling his host that these are exactly who should be invited to a banquet.

He said also to the one who had invited him, ‘When you give a luncheon or a dinner, do not invite your friends or your brothers or your relatives or rich neighbours, in case they may invite you in return, and you would be repaid. ¹³But when you give a banquet, invite the poor, the crippled, the lame, and the blind. ¹⁴And you will be blessed, because they cannot repay you, for you will be repaid at the resurrection of the righteous.’

There is a clear message of what we are to do; of how we are to live.  We are to do all those things that don’t come naturally or easily to us.  This is the counter-cultural Jesus speaking.  We are to turn the other cheek; we are to go the second mile; we are to love our neighbours; we are to love our enemies.  This is the Jesus who is asking us to live in a way that seem impossible and do the things that seem impossible. 

Jesus does not ask us to do the impossible.  So how are we to love our enemies or even hold a banquet for the poor and the halt and the lame?   I don’t believe that Jesus expects us to do something which is impossible.  We need to learn to crawl before we can walk much less run.  So how do we take the baby steps that will get us to that seemingly impossible place of loving our enemies?

The principle that you can only change yourself is that one that guides us.  Let’s look at those in the parable who are invited after the others refuse; those less than acceptable in society.  What if we consider those people to be us?  What does it mean if we are the ones who are the blind and the halt and the poor and the lame? 

When it comes to living the lives that God intends for us that is truly who we are.  We are blind to many aspects of ourselves that God created us to be.  We want to avoid aspects of ourselves that are inconvenient or downright unacceptable.   We are halt and lame when it comes to living the life that God want us to live.  We may try to take those halting steps and find that we are lame because we have not used the muscles of charity and compassion that God has given us.

So what are we to do?  How are we to follow Jesus and live the life he calls us to live?   The way to do it is to take baby steps.  You would not expect a new born infant to walk or talk much less read or write.  We need to take small steps as we begin to live the lives that Jesus calls us to.  We must above all not expect to do those big things right away or even in the near future.  And most important we must be able to truly forgive ourselves when we do not always succeed.  Jesus is the God who forgives us our sins; he forgives us our failures. 

The message from the angels, the messengers of God is, fear not.  Do not be afraid to try and to fail.  All that Jesus expects of us is to try and when we fail try again. 

Fear not, the Kingdom of God is open to us when we try. 

Amen