Speak yet again

My latest post on Covenant concerns the Right to Die movement. It was split into two parts:

Speak yet again: on euthanasia, part 1

“I don’t think that there are many folks around arguing in favor of the over-medicalized approach to death as a good thing. We need better ways to die, but euthanasia will not provide them.”

Speak yet again: on euthanasia, part 2

“Part of recognizing the gifted nature of our lives entails recognizing the limits of our own control. This is not an argument for oppression or control by others, but rather a call for a recognition of actual and legitimate limits. While it’s true that we have been expanding the horizons of those limits with our technology for millennia, some elements of those limits are not to be thrown off, else we risk losing the very definition of our humanity.”

Moses receiving the tables of the law

If you love me

A while ago, I heard a powerful lecture on the Prophet Jeremiah by Professor Ellen Davis. In it, she said something that is also found in her book Biblical Prophecy: Perspective for Christian Theology, Discipleship, and Ministry. She writes: “The prophet speaks for God in language that is literally visceral: ‘My guts, my guts; I writhe!’ (Jer. 4:19); ‘My guts yearn for [Ephraim/Israel]” (31:20). Although the visceral character of Jeremiah’s words is (regrettably) obscured by most translations, this feature of his poetry is an important indicator of his distinctive place within the prophetic canon. For Jeremiah is a witness to horror who never looks away, and thus he may teach us something of what it is to speak and act on God’s behalf in the most grievous situations” (Davis, 144).

These words, particularly the portion in bold, rushed back to mind yesterday when I saw the photograph that has caused so much controversy, of the Syrian refugees who drowned while attempting to cross from Turkey to Greece and enter Europe. The picture that is ingrained in my mind, along with images of my little boys, is the picture of three year old Aylan Kurdi who drowned with his older brother and mother, and washed up on the beach, leaving his grieving father with no desire to go on to Europe, but to instead return home, alone.

People have argued that these photos should not have been published. In certain respects, in magazines that are known for making their way without ethics, and only for financial gain, I can see why this would be controversial. But taken on its own merits, publication of these photos only brings home the reality of what is facing so many people fleeing from violence, war, and instability in their home countries. Politicians and analysts are right to say that the only long term solution is to encourage stability and peace in the homelands from which these folks are fleeing. But that is just that–a long term solution. In the mean time, we can’t look away from the tragedy of little Aylan’s death, nor from the broader tragedy of which it is a particular example. Something must be done now to aid and welcome those who flee in fear of their lives. And so, the following poem came to me, and I thought I’d share it with you.

If you love me
do not look away
use your gifted eyes
to welcome the world
through tears
In beauty. In pain.

If you love me
do not hide your face
from need. from pain.
from me.
use your face to know
and be known

If you love me
do not close your lips
but use your mouth and
loose your tongue
to encourage
to shape love loudly

If you love me
do not remain with folded hands
but apply your hands to work
that heals
that lifts
the one who has fallen,
Pull the listing boat ashore

If you love me
do not walk away
but plant your feet and
against injustice
and walk
to where you’re needed

If you love me
you will meet me
when you do these things
and loving your neighbor
you love me

Do not look away
If you love me

-JBH, 2015

Learn more from Episcopal Migration Ministries & Jesuit Refugee Service

Episcopal Migration Ministries also conducted a webinar on the Syrian refugee crisis 8 months ago:

A short poem

This came to me a few weeks ago as I was driving to the home of a parishioner under hospice care. The sun was shining through the trees, and the golden light on the lively green leaves was a comforting contrast to the reality of mortality. I hope you enjoy it.



My latest on Covenant: You can run on for a long time

My latest post at Covenant, on secrets and judgement. Johnny Cash gets in there too:

In March, Michael Cover wrote about James Runcie’s Sidney Chambers and the Shadow of Death. I have not read the book, but I have watched the Masterpiece Mystery series based upon it, Grantchester.I enjoyed the series and appreciate a depiction of clergy dealing with personal issues that rise above buffoonery.

One issue the show brought into stark relief for me, is the tension that builds between Sidney’s desire to investigate and seek the truth — and to share that truth with his detective friend — and the expectation of pastoral discretion. How often can Sidney betray the confidences of his flock before he is no longer trusted by any of them?

The juxtaposition of Sidney’s compulsion to investigate, and his use of his pastoral role to gather information, highlights a contrast I’ve noted between one of my past jobs and my vocation as a priest.

Before I went to seminary I spent four years working as a private investigator in my dad’s investigative agency. But while I was officially employed for four years, I had many more years of exposure, if not experience, as I started going with my dad to work cases — largely worker’s compensation cases in the early years — when I was around seven years old.

This formed me in the experience of knowing things about people that others do not, and in keeping that knowledge largely to myself. (Of course, until I was ordained, there was no absolute requirement of secrecy).

Since I have been engaged in pastoral ministry, and my dealings with the people of God have revealed that the secrets that sometimes come to light are incredibly convoluted, I have been reflecting on the difference between the role of an investigator and the role of a priest.

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The featured image is The Allegory of Law and Grace by Lucas Cranach 1472-1553. It is licensed under Creative Commons.

On gifts and losses

George MacDonald on Doubt

Words from Hauerwas

Jesus Cleanses the Temple

Cleanse Your Temple: Sermon for Lent III, Year B 2015

Date: March 8, 2015
Place: St. Joseph of Arimathea Episcopal Church
Scripture: John 2:13-22

When I was in college I was president of a student organization that brought in various speakers to address topics of interest in the humanities. My senior year we had read an essay by the theologian that you may have heard me mention from time to time, Stanley Hauerwas. I still enjoy Hauerwas’ work, and appreciate the fact that he is an honorary canon theologian at Christchurch Cathedral. At the time I didn’t know that much about the theological landscape and so had no idea when I contacted him at his office at Duke University that his schedule was booked up for appearances and speaking engagements a year or two out.

But he agreed to come and speak at our university, a fact for which I’m grateful. His topic was Just War and Christian nonviolence the two dominant ethical traditions within the church related to how we respond to violence and evil. At the end of his lecture, I asked him the question that had occurred to me which related to this gospel passage. I asked him what a person who holds to Christian nonviolence has to say about Jesus’s cleansing of the temple. Hauerwas, who is known for one-liners responded: “if you find a temple that needs to be cleansed, cleanse it!”

As I’ve been reflecting upon this Gospel passage during the week, those words have continued to present themselves in my mind. “If you find a temple that needs to be cleansed, cleanse it!” Jesus having performed a miracle at the wedding and Cana of Galilee, and having gone through Capernaum, goes up to Jerusalem. While there, being a pious Jew, he goes to the temple to worship. And upon entering he sees something going on that so angers him – a cold calculating sort of anger – that he goes and makes a whip of cords, a scourge, and returns to the Temple and drives out those people selling livestock for sacrifices, those selling doves, and the money changers. He uses the web to drive the cattle, he overturns the table of the money lenders, and pours their coins out on the ground in the temple courtyard. Then, turning to those standing there, he says don’t make my father’s house a marketplace.

This event in the earthly ministry of Jesus, has been one that has evoked a great deal of comment. It’s one of the few places recorded in the Gospels were Jesus gets angry. There are a couple more he gets frustrated, or at least were his actions could be interpreted as frustration. But this event stands out starkly as the clearest example we have of Jesus’s anger. And it is an ambiguous event in some ways because people have wondered what was Jesus so angry about?

As has been pointed out by commentators both ancient and modern, the money changers and those who are selling livestock and those for sacrifices were not doing anything that in themselves was evil or sinful. I mean, it’s pretty natural. You have a need to offer a particular sort of sacrifice, and rather than hope that there is a lamb or calf without blemish or that fits the other requirements in your flock or heard that year, and rather than bring this animal with you all the way to Jerusalem, why not simply by an animal that fits the criteria at the point where you need it. These folks were providing a service. Likewise with the money changers, if you’re going to the Temple and you are going to offer a monetary gift, the last thing you’d want is to offer a Roman coin with a big graven image of the Emperor with the words “The God, Caesar Augustus” or some such. It would have been blasphemous. So the money changers offered the opportunity to exchange this blasphemous currency for something known as the Tyrian shekel, a coin that’s rather than an image of any person, had an image of wheat.

Some commentators have been wondering what it is that causes Jesus to become so angry at these people. Weren’t they simply providing a necessary service? Well, I think the phrasing used by Jesus in the synoptic Gospels is instructive. In John’s Gospel Jesus says “do not make my father’s house a marketplace.” In the synoptic Gospels he’s even more clear and to the point: “do not make my father’s house a den of thieves” (Cf. Luke 19:46, Matthew 21:13). Jesus’ concern does not seem to be that these things are occurring in the Temple in and of themselves. Rather Jesus’s concern seems to be what people’s focus was. The temple was to be the place for people came to worship God. The sellers of sacrificial animals and the money changers, however in turning the Temple from a place of worship into a marketplace had transitioned from enabling worshipers, to actually impeding worship. In other words, their focus was not to ensure that people were able to worship God, but rather, they were concerned with their profit. And there is an intimation that perhaps they weren’t only concerned with their welfare, but that they were perhaps taking advantage of others. Much as the tax collectors of the day made their living by collecting as much as they could over and above the amount they were required to send on to Rome. It seems that rather than making a fair wage, those engaged in selling in the Temple, were taking advantage of others.

This seems to be why Jesus says in the Synoptics, “stop making my father’s house a den of thieves!” These folks were inserting themselves between worshipers and God. They were thinking of themselves and not others, and people believed that they had to go through them to get to God. And so, when we look at it from this perspective Jesus’s actions make perfect sense and are in keeping with the frustration he expresses at the Pharisees among others who presume to put themselves between people and God. Jesus is concerned, is that people be able to have a relationship with God.

When Jesus is asked by those who witnessed his actions, “give us a signed as to why you do this” Jesus responds by telling them destroy this temple and in three days I will rebuild it. Well of course, his questioners think this answer is absurd. The temple has been under construction for 46 years they point out. But as the disciples understood when looking back from the post-resurrection context, Jesus was talking about himself and not the building of the temple. In this statement Jesus is making a claim about where the presence of God is to be found. The presence of God is no longer to be found in the temple, but rather in Jesus himself. This is the radical claim that separates Jesus from other critics of the Temple at the time. None of them would have claimed that God was uniquely present in them. But this is precisely what Jesus is saying.

We must be careful here, because of the fraught history of Gentile Christian interpretation of this passage, filled as it is with examples of the denigration of Judaism, discussion of how the sacrificial system was backward and has been supplanted etc. So to be clear, what is being discussed here is the movement of the holiness of God, the presence of God, the Shekinah, from the Temple to another place. This is not something that is foreign to Judaism. It is instead discussed as something that has happened multiple times. When the Israelites wandered in the wilderness the presence of God was with them in the pillar of cloud and later in the tabernacle (the tent) which served as a precursor of the great temple in Jerusalem. Within Judaism itself there has been an ongoing concept of the idea that God’s glory, God’s holiness, the Shekinah can move. After the destruction of the first Temple, this was the understanding that explained the distraction. Jews came to see the destruction of their temple as evidence of the fact that God’s holiness had left the building so to speak. And it was the absence of God’s holiness that explained the destruction. There were rabbinic stories–the inheritors of the Pharisees–which explained the destruction of the second Temple in similar ways. One of the most moving stories told to me by the Rabbi that taught the history of Judaism course I took in college, was of the chief priest during the destruction of the Temple by the Romans who climbed to the pinnacle with the keys to the holy of holies and threw them up into the air and as a hand–a divine hand–appeared and grabbed the keys, pulling them up into the sky. All this is to say the notion that God’s holiness can move is not something unique to Christianity. Indeed to the degree that is present in Christianity it is part of the shared inheritance that Christians have with modern-day Jewish believers.

What is unique about the Christian claim is about where God’s holiness now resides. For Christians the claim is that God is uniquely present in Jesus Christ. And through Jesus Christ, that God is uniquely present in each believer and present in the world through the body of Christ, the people of God. Us in Christ, Christ in us.

So Jesus, in cleansing the temple, is not doing so out of a sense that this is the only place that people could possibly worship God. Indeed in John’s Gospel you’ll recall, Jesus encounters a Samaritan woman and has an exchange with her in which he says the time is coming and now is when true worshipers will not worship on this mountain (Gerizim) nor in Jerusalem but will worship in spirit and in truth; for such the father seeks to worship him (paraphrase of John 4:21-23). So the problem was not that folks were defiling the Temple in some way, except insofar as they were inserting themselves between God and the people who came to the temple to connect with God. And so Jesus cleanses the Temple. We likewise are called to cleanse temples. We are called to rid ourselves and our communities of anything that prevents us or others from having relationship with God.

If we find a temple that needs cleansing, we ought to cleanse it!

But since we are now worshiping God in spirit and in truth, and there is not a particular place where we say we are in closer proximity to God than others per se, then we are called to look not only to our communities but within ourselves to determine what sort of cleansing needs to take place.

As the early biblical commentator Origen put it, “When are there not some money changers sitting who need the strokes of the scourge Jesus made of small cords, and dealers in small coin who require to have their money poured out and their tables overturned? When are there not those who are inclined to merchandise, but need to be held to the plow and the oxen, that having put their hand to it and not turning round to the things behind them, they may be fit for the kingdom of God?” (Origen, “Commentary on John,” Ante-Nicene Fathers, 393 to 394).

And looking to ourselves we can consider St. Augustine’s sermon on this passage. Augustine has this wonderful imagery he uses, of Christ having made the whip of cords out of the very sins of the merchants and moneychangers. In other words he envisions them being run out of the temple metaphorically, by their own sins. Taking up that imagery, and combining it with some imagery from Psalms and some of the Gospels, Augustine warns us that we can sin, and then sin in order to cover our sin, with the result being that we take a single sin, one cord, and bind together with others until we have a rope. A rope with which to bind ourselves. Much better he says that we be scourged now with the small sins and be preserved from being bound by long ropes of sin and cast into the outer darkness (Augustine, “Homilies of the Gospel of John,” Post-Nicene Fathers, 70-72 )

If you find a temple that needs cleansing, cleanse it!

Lent is the perfect time to discuss the cleansing of our temples. We’re all temples of the Holy Spirit; what in our lives is getting in the way of our faithfulness? Of our relationship with the father? Picking up on Augustine’s metaphor, could we not lay out for ourselves the cords of our sins, and making a weapon of them, cleanse our hearts, casting them out and reorienting ourselves toward God? If we want to talk about what this means, I think this could be seen as a metaphorical representation of the process of confession and absolution. When we confess – and even during this general confession that we have in our services, I hope that we’re all thinking about particular sins which are separating us from God and one another – we are laying out before us the cords that could be turned into rope. But the very act of remembering, of calling the sins to mind, helps to deprive them of their power and in turn gives us the opportunity to once again be faithful. Lent is a time of introspection and reflection. Perhaps we should put this active, if violent, imagery to work and understand that when we confess, when we pray, when we ask for forgiveness – these are the tools with which we can run off the things that separate us from God.

And if we want to temper the aggressiveness or violence of this imagery a bit, we can do so by considering the fact that this action is not taken in order to make us worthy of God, or of forgiveness. It is rather taken, out of gratitude for the forgiveness already received, for the reconciliation already achieved.

In seminary I had a T-shirt that had a slogan on it that amused some of my class mates, and I know that one Episcopalian theologian, Paul Zahl, also had this T-shirt. It said “I bring nothing to the table.” The reality of that slogan is that there is nothing that you or I can do to win God’s favor, or to earn our salvation. But out of gratitude for what God has done in my life, I can reflect upon the ways and I have fallen short of the great gift I have been given, and I can seek to live a holier and more faithful life, a life where I am more closely identified with Jesus. And so as we come to this table–this altar–today let us recognize that we bring nothing with us with which to purchase the grace of God. Instead we come to this table and receive the grace of God, and having been bought by it, enabled to cleanse ourselves and be more like Christ, not out of necessity but out of gratitude. Amen.

Satan sowing

My latest post at Covenant: The Devil (is no longer) in the Details

About a year ago I found a note someone had slid under my office door following a service: “Talk to us about the Devil,” it read. “Is he real? How do we tell if he’s messing with us?”

I freely admit that I’ve never been one to ascribe supernatural import to most events. I was raised in the sort of household where fatherly wisdom over concern about the possibility of ghosts consisted of the statement (filtered through combat experience in Vietnam): “I’ve been around the world, son, and I can tell you, there’s no reason to worry about dead people. It’s the living ones you have to worry about.” Or, to put it another way, quoting a Cumberland Presbyterian classmate of mine from seminary, we don’t want “to see a demon behind every tea cup.”

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