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Full Members, Children in the Church ecclesicakes A112
Matthew 19:13-15
The place of children in the church and society remains a matter of debate. To me the main issue is around the question, "When does a human being become a spirtual being and full person? " Are we persons and spiritual beings at birth, at some later point in life?
My perspective on this questions is: Human societies have been slowly but surely moving from a position in which children are not persons or spiritual beings toward the assumption that children are spiritual beings and full persons at birth. Every society, religious organization and family is somewhere along this continuum, and moving toward the latter end of it; that is toward seeing children as having both rights as persons and something to share with the rest of us as spirtual beings.
This has practical implications for the church and its liturgy and for the society and its values and laws. For instance, if we consider that children are not full persons or spiritual being until reaching a certain age or being confirmed, their place in the church will be that of those under our authority who are being developed. They may be shaped and taught, but do not shape us, or speak to us except when mouthing back a script we have given them. So, they may take part in the Christmas pageant, but they do compose it to express their insights into the nativity. Or, they may read lessons in the liturgy, but they do not deliver the sermon. Again, they are expected to follow the rules of the church, but we do not see them as participants in making the policy.
On the other hand, if children are considered to be persons and spiritual beings, they may participate in the whole life of the church as full members of the Body of Christ, being children; just as the rest of us are members of the Body, being adolescents, young adults, middle-aged, or elderly.
The Midwife's Letter, an adult's Christmas Pageant Service A203
This Christmas Pageant was written to be enacted by older adults. It was first done by St. Stephens - Broadway United church, Winnipeg, at a time when that congregation had no children, and wanted a Christmas pageant anyway! This resource includes the order of service in which the pageant is set.
The
Midwife's Letter
Setting,
The "Inn" of Bethlehem
Reader 1. the following introduction:
A long time ago in the land of Judea, there lived a gentle couple, Isaac and Rachel. They were very faithful, and drew great peace from hearing the Holy Torah being read. So, every morning, and evening Isaac read aloud a passage from Scripture. Isaac was a Rabbi and therefore one of the few people in Bethlehem who had been educated to read, or would have access to the Torah.
Rachel and Isaac had one child, a daughter they named Sarah.One day, when Sarah was five years old, Isaac wondered: "Who will read the Torah to us when we are old and my eyes are dim?"
Rachel thought about this a great deal, then she suggested they teach their one child, Sarah, to read. Isaac was startled by this proposal. He had never heard of a female child being taught to read. But, in the following days, he could not get the notion out of his mind, until one night an angel came to him in a dream, and told him that he was to begin Sarah's reading lesson that very day.
So, a rare thing for those days came to pass. A girl child learned to read and to write, which was a great blessing to her parents. This began a tradition in that family, as Sarah taught her daughter, Miriam in the same way.
Now, let us go back in time to the home of this Sarah of Bethlehem, where we find her about to use her rare ability to set down in Hebrew script her version of the birth of Christ.
Scene I, Midwife decides to write a letter
Choir or congregation sings, "O Come, O Come, Emmanuel."
Reader 2: 1st Reading: Isaiah 9:1 - 7
Midwife:
enters. A woman in her fifties or more, wearing apron, and
kerchief. Her facial and body expression is that of one who has
just had an astounding experience that she wants to share.
She
looks out an imagined window.
"IT IS JUST DAWN AND I HAVE BEEN UP ALL NIGHT,
EVEN NOW I AM TOO EXCITED TO SLEEP.
I WISH MIRIAM WAS HERE SO I COULD TALK TO HER...
I NEED TO SHARE THIS EXPERIENCE WITH HER.
I WANT TO TELL MY DAUGHTER ALL THAT HAS HAPPENED HERE THIS LAST WEEK".
She takes
the duster, and begins dusting imagined furniture, stops and faces
the audience,
"I KNOW. I WILL WRITE TO HER. I WILL WRITE A LETTER,
AND ASK ONE OF OUR VISITORS TO DELIVER IT TO HER
AS THEY GO PAST CAPERNAUM!"
She moves to
the wooden chest, and takes out a box of writing material and sets it
on the table. She opens the box, takes the bowl to the water
pail and dips a tiny bit of water into bowl, then returns with it to
the table and sits.
"SURELY ISAAC WON'T COMPLAIN IF I USE A BIT OF INK AND PARCHMENT
TO
TELL MIRIAM THIS WONDERFUL NEWS."
Congregation:
Carol, "Come Thou Long-Expected Jesus" two verses
As Carol is
sung, Midwife takes a block of dried ink and a knife from the box,
and scrapes the block of died ink into the bowl of water, then mixes
it with the pestle. Finally, she spreads out the parchment and begins
to write with the quill (not actually getting the nib wet).
You can tell
by watching her, that this is not something she does often.
As the
congregation settles back into their seats after the hymn, she
continues to write for a moment, then, Picks up the scroll and reads
what she has written (Scroll id printed with text of letter):
"MY DEAREST DAUGHTER, MIRIAM, I DO MISS YOU.
ESPECIALLY, DURING THESE PAST DAYS AND NIGHTS.
THIS HAS BEEN THE MOST AMAZING TIME IN ALL MY LIFE.
AS YOU WELL KNOW, I HAVE DELIVERED MANY BABIES,
AND I HAVE SPENT MANY NIGHTS WITH WOMEN IN LABOUR,
BUT THE NIGHT OF THIS BIRTH, AND THESE NIGHTS OF CROWDS,
AND STARS, AND ANGELS, AND SHEPHERDS, AND MAGI, I SHALL NEVER FORGET.
TO BEGIN WITH, THIS TAX REGISTRATION
HAS BEEN LIKE HAVING TEN WEDDINGS IN ONE WEEK.
PEOPLE KEPT COMING UNTIL EVERY ROOM
IN EVERY HOUSE IN ALL BETHLEHEM WAS FULL,
AND SOON PEOPLE WERE SLEEPING IN THE STREETS.
YOUR FATHER GOT VERY CRANKY, SAYING OVER AND OVER:
"NO ROOM, NO ROOM, WE ARE FULL! SORRY."
THEN, THERE CAME THIS ONE COUPLE HE COULD NOT TURN AWAY.
MARY, AND JOSEPH.
SHE WAS PREGNANT, AND TIRED, AND SO YOUNG.
HE WAS ANXIOUS ABOUT HER, AND HER NEED TO REST.
THEY HAD COME ALL THE WAY FROM NAZARETH.
SO, YOUR FATHER CALLED ME: 'SARAH, COME QUICK.'
I COULD SEE RIGHT AWAY THAT SHE HAD NOT LONG TO WAIT,
A NEW CHILD WOULD BE PUSHING ITSELF
INTO THE WORLD THAT NIGHT, FOR SURE!
BUT FIRST, THEY WERE HUNGRY,
SO, I GOT THEM SOME GOATS CHEESE AND BREAD,
WE LED THEM THROUGH THE CROWD INTO THE BACK,
TO THE STABLE, WHERE IT WOULD BE QUIET.
THEN I CALLED ANNA. SHE'S MY NEW MIDWIFE TRAINEE.
ANNA BEGAN RIGHT AWAY TO SWEEP THE FLOOR - SHE'S A GOOD GIRL.
I FIXED A BED FOR MARY OF FRESH CLEAN STRAW.
JOSEPH SAT ON THE FEED BOX.
I LEFT THEM THEN AND TOLD ANNA,"CALL ME WHEN THE PAINS BEGIN.
WELL,
I HAD BARELY GOTTEN TO SLEEP
WHEN
ANNA WAS POUNDING ON MY DOOR - LIKE ALWAYS!
SO, I
CAME DOWN RIGHT AWAY, AND BEGAN MY WORK.
THIS
WAS MARY'S FIRST, SO I COACHED HER ON BREATHING AND PUSHING,
WHILE
ANNA COOLED HER BROW.
JOSEPH, OF COURSE, WENT OUTSIDE.
AS
SHE LABOURED, SHE KEPT SAYING THE STRANGEST THING:
'THIS
IS GOD'S CHILD, THIS IS GOD'S CHILD!'
WHEN I
TRIED TO CALM HER, SHE TOLD ME A FANTASTIC STORY."
Scene Two, Mary and Joseph are visited by the Angel
Stage hand,
sets in place: a bench with two cushions on it
Midwife,
during the following scenes, remains at her place at table.
Mary, a
youth, comes onto stage and sits on bench doing needlework.
If there is
no youth in the congregation, recruit a woman of childbearing years
(who perhaps has an infant of less than three months or a teenaged
grandchild of a member of the congregation
2nd Reading:
Luke 1:26 - 38, Angel visits Mary.
Carol,
"To a Maid whose Name was Mary," verses 1, 4, 5 &
6 Rusty Edwards, Gracia Grindle.
Angel (an
older woman) comes and sits beside Mary, taking Mary's hand in hers.
Mary and the
Angel sit facing one another.
Angel, exits
after the third of these verses has been sung.
Mary, exits
at end of hymn singing.
3rd Reading,
Luke 1: 39 -45 Mary visits her cousin, Elizabeth
Solo or
communal reading - Magnificat
Midwife -
writes for very brief moment, then stops to read what she has written
"I LISTENED TO HER STORY.
TELLING IT SEEMED TO CALM HER.
BUT CAN YOU IMAGINE THAT? A VISIT BY AN ANGEL?
I HAVE TO SAY, I FOUND MYSELF WANTING TO BELIEVE HER.
WHEN SHE WAS CALM, I LEFT HER IN THE CARE OF ANNA
WHILE I WENT OUT TO ASK JOSEPH TO BRING US SOME FRESH WATER FROM THE WELL.
HE GOT THE WATER, BUT HE ALSO HAD A STORY TO TELL."
Joseph -
comes onto the stage carrying a blanket. He wraps the blanket around
his shoulders, and lies on the bench. He sleeps restlessly.
Angel,
enters and stands by Joseph's bedside.
4th Reading
Matthew 1:18 - 25.
Joseph,
tosses and turns in his sleep.
Angel, exits
after reading.
Joseph,
awakens and exits.
Scene Three, Mary and Joseph to Bethlehem
Carol;
"O Little Town of Bethlehem"
Midwife,
exits during carol
Inn Worker
(stagehand) during this singing, sets Manger in place, puts bench
near it, and moves second chair to back of stage.
Innkeeper,
enters, goes to imagined front door of Inn, sweeping briskly, then
freezes in position during the next reading.
5th Reading
Luke: 2: 1 - 4. Journey to Bethlehem.
Mary and
Joseph, enter together from back of congregation, and proceed down
aisle during the reading
Innkeeper,
comes to M & J as they step past the front row of seats.
Innkeeper
and Joseph, pantomime discussion about a room at the Inn.
Joseph,
points to Mary,
Innkeeper,
notices that Mary is pregnant
"SARAH, SARAH COME QUICKLY!"
Midwife,
enters onto stage, notices them, and comes to them, speaks briefly
with Mary, then to Innkeeper, and leads them onto the stage to the manger.
Mary and
midwife - sit on bench beside the manger. Midwife takes Mary by the
hand in a motherly way, and mimes asking her questions related to her pregnancy.
Innkeeper
leads Joseph to chair at back of stage, where he leaves him sitting.
Scene 4, The Birth
Two Angels,
enter with large coloured sheet, and hold it between them to curtain
off the manger scene so that Mary and the Midwife are not seen by the congregation.
6th Reading
Luke 2:5 - 7 Birth of Christ
Congregation,
Choir, or Soloist "Gentle Mary"
Angels, exit
with the sheet, at end of carol.
Mary, is
tired and reclining on straw bed
Midwife
passes wrapped Christ child to Mary
Mary takes
"baby Jesus" into her arms.
Joseph comes
and kneels (or sits) beside her.
Carol,
"Away in a Manger,"
Midwife -
during this carol, moves to the table and writes. After the carol she
reads what she has just written.
"THERE WAS NOTHING UNUSUAL ABOUT THE BIRTH ITSELF;
THE GASPS OF PAIN, THE SWEAT, THE BLOOD, THE CHILD'S FIRST CRY,
I'VE SEEN AND HEARD THOSE A HUNDRED TIMES BY NOW.
BUT AS I RECEIVED THE INFANT INTO MY HANDS
I FELT A TINGLE GO UP MY ARM,
AND A LIGHT SEEMED TO COME INTO THE ROOM.
I'VE NEVER KNOWN THAT BEFORE!
O, I FELT MY HEART FILL WITH JOY
&ldots;JUST AS I DID WHEN I GAVE BIRTH TO YOU.
AFTER I PLACED THE INFANT IN MARY'S ARMS,
I WAS FAINT FOR A MOMENT. IMAGINE, ME, FAINT!
I'VE HEARD PEOPLE SAY THAT THERE COMES A TIME
WHEN YOU KNOW WHAT YOU WERE BORN FOR.
WELL, I THINK THIS MIGHT HAVE BEEN THE MOMENT
I'D BEEN TRAINING FOR
IN ALL MY YEARS AS A MIDWIFE.
AND TO BE ABLE TO WRITE ABOUT IT!
WHAT A BLESING!"
Scene five, Shepherds
Midwife,
pauses to gather her thoughts for moment, then writes.
Shepherds -
enter and take position on "hill."
Midwife -
reads what she has written
"WELL IT SEEMED WE HAD JUST GOT THINGS CLEANED UP,
AND CALLED JOSEPH IN,
WHEN THERE WAS A CLAMOR AT THE DOOR - SHEPHERDS!"
7th Reading
Luke 2:8 - 14
Angels,
appear to the shepherds during this reading
Choir,
becomes Heavenly Host and sings Gloria
Angels - at
conclusion of Gloria, exit to, front row seat.
8th Reading
Luke 2: 15 - 20
Shepherds -
following this reading, Shepherds move to Manger
Carol
"While Shepherds Watched"
Shepherds -
exit during carol.
Mary and
Joseph - During carol, after the shepherds exit, move from Manger to bench
Stagehands,
remove Manger - if this can easily be done
Scene six, Magi
Midwife -
writes, then stops to read what she's written.
"NOW, MY STORY MOVES TO A WEEK LATER, MY DEAR.
I HAD BARELY ANY SLEEP SINCE MARY'S CHILD WAS BORN.
THERE HAS BEEN THIS BRIGHT STAR IN THE SKY,
AND I HAVEN'T SLEPT FOR WATCHING IT.
AND NOW WE'VE HAD MORE VISITORS!
AND I'VE HAD ANOTHER NIGHT WITH NO SLEEP!
I'M BOTH EXITED AND EXHAUSTED!
WOULD YOU BELIEVE - ORIENTAL PRIESTS OR KINGS, MAYBE;
MAGI THEY CALL THEMSELVES - THREE OF THEM.
THEY ARRIVED JUST AFTER NIGHTFALL,
CAME HERE ASKING ABOUT THE CHILD -THE BIRTH?
I KNEW RIGHT AWAY IT WAS MARY'S CHILD THEY WERE ASKING FOR.
BY THIS TIME MARY AND JOSEPH AND THE BABY -
THEY NAMED HIM JESUS - LIKE THE ANGEL SAID,
WELL, THEY HAD A ROOM AT THE INN - OUR INN!
SO THESE MAGI CAME THERE.
YOUR FATHER JUST ABOUT TRIPPED OVER HIMSELF TO SERVE THEM,
BUT THEY WANTED ONLY TO SEE THE BABE.
WHAT A STORY THEY HAD TO TELL."
9th Reading:
Matthew 2: 1 - 12.
Magi enter
from behind congregation down aisle.
Innkeeper,
enters briskly onto stage, then down to floor level, and greets them
with bowing and smiling,
Magi, mime
asking directions
Innkeeper,
acts puzzled, then mimes, "aha," and points them the way
to M & J.
Magi,
proceed onto stage and present their gifts to the Christ Child, and
pose there while Midwife reads final entry in her letter.
Innkeeper -
Moves chair, and sits beside his spouse, the Midwife.
Midwife
"I HAVE TO CLOSE THIS LETTER NOW,
THE MAGI ARE LEAVING BEFORE DAWN,
THEY ARE GOING HOME BY A BACK ROAD,
STAYING AWAY FROM HEROD.
THEY WILL DELIVER THIS LETTER TO YOU ON THEIR WAY.
I HAVE THIS FEELING THAT ALL THE DREAMS OF THE PROPHETS
ARE COMING TRUE. MY HEART IS FULL OF PEACE AND HOPE.
I SEND MY BLESSINGS TO YOU AND YOUR DAVID,
AND YOUR LITTLE SARAH.
YOUR MOTHER."
10th Lesson,
John 1: 1-5; 10 - 14.
Carol
"The first Noel"
Innkeeper -
adds his mark to the letter
Midwife -
takes letter to Magi
Magi - exit
down aisle
Mary and
Joseph - exit
Angels -(who
have been seated in front row of congregation) exit following Mary
and Joseph
Innkeeper
and Midwife - exit
Hymn,
"Once in Royal David's City."
Producing this Pageant
Staging at
front of church sanctuary, with pulpit/ lectern moved to one side.
Stage is set in two halves. On one half is a small table and two
wooden chairs, a small cupboard with a dusting feather hanging from a
side. Below the cupboard is a wooden chest. Inside the
chest are writing materials in al wooden box (small ceramic bowl and
pestle, leather pouch containing a block of dried ink, a small dull
knife, and roll of parchment, This "parchment" has printed
on it, the letter the Midwife reads to the congregation). Beside it
is a wash stand with wash bowl, water pail with water, dipper and
towel. An inconspicuous microphone is usually a big help to
inexperienced actors, so set one on the table from which the Midwife
will read her letter.
The other
½ of the stage will be set at times as a home interior
(represented by a simple bench), and as the Manger.
Stage hands.
You will need two stagehands to move sets during the pageant
Fire hazard
- If there is straw in your Manger, be very careful of fire hazard.
Keep candles well away from inflammable material. Set a couple of
fire extinguishers where they are within easy reach of the stage. See
that two people trained in their use and identified as fire fighters
are seated near the stage. Name one of the ushers to be ready to
phone 911 should the need arise.
Casting -
List of characters in order of appearance:
Midwife, Innkeeper;
Mary, Angel
of the annunciation; Joseph, Angel of Joseph's dream;
Angels who
shelter the birth;
Shepherds,
Angel who tells them of the birth (all the angels noted above)
Magi.
I suggest
that the usual assigning of roles according to sex (i.e.
angels=women, shepherds and Magi = men) can be forgotten with
delightful results.
I suggest
also that you share the reading among two or more readers.
My
experience of casting this pageant with older adults as players was
that they filled these roles with the faith that had seen them
through a lifetime of experience.
originally written for Advent 1, Year A.
Isaiah 2:1-5; Romans. 13:11-14; Mattthew 24:36-44
In this passage, Isaiah challenges me to think seriously about how my
faith and my citizenship relate to one another. For instance,
when I go to the polling station to vote, should my religion have
anything to do with it? Do I want my government to legislate
according to my religious convictions? The 2004 United States
presidential election certainly has caused liberal-thinking
citizens to be dismayed over the ballot and policy power of
"evangelical" christians.
Isaiah also raises an appropriate question for this time of year.
Last Sunday we celebrated "Reign of Christ Sunday." Today,
on the first Sunday of Advent as we move toward celebrating God among
us, we might ask, "do we want to put limits on this reign of
Christ's?" Is Christ to reign every where, or only in my heart,
and in the church? Does this 'reign of Christ' extend into the fabric
of society also?
On the surface, it might seem that the society I live in is open to
being ruled by Christ. Everywhere we go during Advent we will hear
Christmas carols from public address systems, and secular radio
stations will devote whole afternoons to the broadcast of Carols,
many of which refer to Christ as king, or Lord. Can we therefore
assume that the community at large wants Christ to be its ruler?
But maybe it wants Christ to be in charge only of Christmas Sales.
Many of us might say that religion and politics do not mix, and with
good reason. Students of political science will remind us that
our nation has adopted the separation of church and state, so there
is no point in discussing this topic. On the other hand, some
Canadian bishops recently announced that they expected politicians of
their faith to legislate according to their religious doctine.
Also, mixing religion with politics has been with us in North America
for a long time. The Pilgrims, who landed on Plymouth Rock, fled
Europe to build on the shores of the New World, a New Jerusalem. The
United States still inscribes its money with: "In God we
trust." The founders of the Canadian Confederation" quoted
Psalm 72.8 when they named Canada, The "Dominion." Did they
really intend that God would have dominion over Canada "from sea
to sea."
More recently, in the yr. 2000 Canadian federal election campaign,
religion and politics became a major concern when it was reported in
the press that Stockwell Day, the leader of the Alliance Party, is a
Creationist - that is, he takes the Biblical story of Creation
literally, denying evolution. Some were concerned that if Mr. Day
became Prime Minister, his religious views would affect government
policies on science.
Certainly in recent times, such prominent theologians and political
activists as Dietrich Bonhoeffer, Martin Luther King, and Bishop
Tutu, have seen a direct connection between their faith and their
politics. With them, are numerous more ordinary people who work out
of religious conviction to influence the government's policies on
world peace and justice.
Just a little over a year ago, a coalition of churches and other
groups convinced several governments, including Great Britain and
Canada, to forgive the crippling debt owed to them by very poor
nations. The churches urged these governments to forgive millions of
dollars owed them by poor nations. How did they do that? They quoted
chapter 25 of the biblical book, Leviticus. Leviticus advocates that
all debt to be written off every fiftieth year..
While I applaud the work done by all these inspired people of faith,
I would not support all faith-based policies. For instance, Just the
other night, on television, I saw, a Nigerian man's hand about to be
surgically removed as punishment for stealing. Northern Nigeria is
governed according to a fundamentalist interpretation of the
Koran. The rulers of northern Nigeria believe that the Koran
demands that persons found guilty of theft, shall have their hand cut
off. So they do it.
Did you know that Christian scripture prescribes just about the same
thing? According to Matthew, Jesus said: "If you hand or foot
makes you stumble, chop it off and throw it away." 1. On our
worst days, after our home has been ransacked, some of us might think
this should be the law.
So far, I haven't heard of any Christians advising their government
to use amputation as a form punishment, but we do hear Christians
quoting the Bible, or religious authority, as they demand that their
governments deny Gay and Lesbian citizens the right be in the
military or to marry. The Bible and religion is also used to deny
women reproductive choice.
From these examples it would seem that joining religion and politics
is quite problematic.
So, how is it with us? Do we try to keep these two as separate parts
of life, or do our religious convictions openly inform our politics?
Is it our view that religion and politics should never be mixed, or
do we want our government to rule according to certain teachings of
Holy Scripture?
It would seem that the prophet, Isaiah, favoured the second of these
positions. Isaiah saw the temple as the source of all true wisdom,
and this wisdom had political implications that would eventually
direct the policies of all governments. In Isaiah's vision: "All
nations would stream to the temple," and there, on Mt Zion, God
would judge between them, settling their disputes, issuing in a final
age of universal peace. There would be an end to all weapons and
military colleges. Politicians would go home singing, "I ain't
gonna study war no more."
The New Testament seems to hold this same view of religion guiding
all human life. In Revelations 2, John forsees
a time when all people will walk in the light of Christ. Matthew's
gospel pictures a Day of Judgement in which all the
"nations" will gather to have their social policies evaluated.3.
I am one of those who agree with Isaiah, John and Matthew. In
spite of all the problems with it, I am convinced that my faith and
my politics must walk hand in hand. I know that this sounds scary
because so much wrong has been done in the name of religion; much
hurt has been inflicted in the name of Christ, yet I am convinced
that God is to rule in heart, in church and in state.
My political theology is grounded in what I believe to the essence of
the life and the moral teachings of Jesus, and the Hebrew prophets:
Love God and love your neighbour as yourself. I agree with Edward
Hays when he portrays the angel Gabriel instructing Jesus: when you
hear a call to "love instead of hate, to pardon rather than
punish," this is God speaking. 4.
Bishop Samuel Ruiz of Mexico asserts from his own experience that,
all we Christian citizens must accept responsibility for changes in
society that will embody "true Charity because we are living
justice, and that's how we reach peace. In that way we are heeding
the words of Christ" 5
I believe that God gathers us into political community so that we can
enact God's will through care for one another. I believe that the
God-given role of government is to enact policies that lead to shalom
- a just and equitable, and sustainable society and natural world. I
am convinced that this is what the majority of the citizens of Canada
want. From what I observe, I am persuaded that this is what most of
the people on Earth wish for themselves and their nieghbours most of
the time.
As a believer in a creator God, I am convinced that this love of
neighbour is to be extended to what we call the natural world - we
are to "live with respect in Creation." 6.
I want my church and my government to honour all creation as Jesus
did, when he spoke of the birds of the air and flowers of the field
as examples of true faith.7. We and our
politicians need to learn from the biblical creation stories in
Genesis, and from such secular prophets as David Suzuki, who remind
us that we are a part of creation.
There are some things I do not mean when I say that Christ will rule
the whole earth. Mainly, I do not believe that everyone must
become a Christian. Rather, with Isaiah 31.34, and Revelations
21, I envision a world in which there will be no temples of any kind,
or organized religion, but simply humankind living in the presence of
the holy. In which case, the boundary between faith and politics will
have melted away.
Each of us will need to make up our own minds about this question of
faith and politics, so today I simply offer the position that I have
come to. That is, when I vote or in any way give my support to
politics, it must be politics which will seek to implement programs
which are in keeping with the understanding of God's will which
I find in those churches which stand in solidarity with those on the
margins od society and all nature.. This is the focus of much of my
pondering and prayer during this holy season of Advent, as I look
forward to hearing again the angels sing of a Peace on Earth that
encompasses the welfare of all God's creation.
1. Matthew 18:8f. ; 2. Revelations 21:22; 3. Matthew 25:31f; 4.
The Gospel of Gabriel, Forest of Peace p.58; 5. Prairie
Messenger, Vol.,78 no. 29, "Bishop of Mexico's Poor;" 6. A
New Creed, United Church of Canada; 7 Matthew 6:26 f.
The Breast Milk of Faith ecclesicakes A431
Easter 5, yr A, 1 Peter 2:1-10.
Last week's Gospel lessons held up for us one strong image of God in Christ, the Good Shepherd who knew each member of the flock, and whose voice was known by each of them. Last week's lesson used the image of a shepherd and flock to teach us about the believer's relationship with God.
Today's reading from 1st Peter gives us three widely different images to teach more about us and our relationship with God. One of the rules of composition given us by English teachers is not to mix metaphors. I don't know what they would say about 1 Peter. In the reading from 1st Peter we are first compared to new-born babes hungering for breast milk. Then we are called living stones, which are made into a temple. Finally, 1st Peter says we are all Priests called to proclaim the wonderful actions of God.
Apparently, these images were used to shore up the faith of people who were being persecuted for their belief in Christ. It seems to me that the author of 1st Peter three metaphors that would would strengthen three central parts of the faith life of these early Christians: We are nurtured by God, we are formed into a community of faith, and we exercise a mission.
Like babes at the breast they are fed spiritual milk to nourish them; Like living stones they are built together into a dynamic temple; Like priests they have the mission of proclaiming together the wonderful deeds of the creator.
It Judging by these images, it would seem that 1st peter learned from Jesus to see spiritual truths in the everyday things of life.
For instance, consider the imagery of a suckling child. I imagine 1st Peter being present in the home of a family to whom a child has just been born. In my mind I hear a woman in this family making the connection between spiritual nurture, and the infant's suckling. Maybe, as the child's mother leaves the room to feed her infant, the grand mother says: "There is a learning in this for us all. We are all like suckling babes feeding on the pure spiritual milk of God."
As she did so, the author if 1st Peter responds with enthusiasm: "Aha! That is us, children of God! We are newborn babes thirsting for the pure spiritual milk of God.
This reminds me of a situation of malnourished babies in some very poor parts of the world about twenty years ago. At that time a company that sold baby food was attempting to get mothers in developing countries to use infant formula instead of breast milk. To get mother's to abandon breast feeding, they send sales women, dressed as nurses, into villages, to teach mothers of new-borns that the modern way to nourish a child was through infant formula.
To help the mothers make the transition from old-fashioned breast feeding to modern formula feeding, the company gave the families free a one-month's supply of infant formula.
This could have OK - my own children were not breast-fed. It was not the fashion in Canada to do so, when they were infants. I myself was not breast fed because my mother was not able to breast feed, and I am healthy.
However, most families in these poor countries did not have the sanitary facilities at home to prepare infant formula, nor did they have a regular supply of clean water.
The result of this was that many babies were getting very sick. Therefore, churches and other Non Government Organizations around the world worked very hard to get this company to stop this practise of encouraging poor families to change from breast feeding to formula feeding.
It has since been shown that poor sanitation is not the only problem with using formula. In recent years it has been shown there are a multitude of elements in breast milk, which promote mental, Physical and social health.1. Some studies claim that a child fed breast milk is less likely to develop a number of diseases later in life.
I think all of the world's spiritual tradition's would agree that, just as babies are in danger of getting sick from inadequate formula, and dirty water, we all are in danger of being spiritually unwell from unsafe or inadequate spiritual food.
The corollary of that is also true: That is, to be fully human, we must be nurtured by the holy source of life. We need what St. Peter calls "pure spiritual milk."
We can see many instances of these truths in today's world. For instance, we are encouraged to feed our spirits and minds on the polluted formulae, might is right; or profit is everything.
From these formulae we get carpet bombing, tanks smashing homes, and children turned into bombs.
Pope John Paul II recently pointed out that a singular focus by drug companies on profits is putting much needed medication out of the reach of sick people in poor nations.2.
On the other hand, thankfully, It seems that people are beginning to see the falseness of this. A recent study of Canadian society by Reginald Bibby,3 hows that we are beginning to return to church. Could it be that people are beginning to seek pure spiritual milk, such as: Love God and love your neighbour; and caring for one another is the reason we are on this earth.
This image of a mother feeding her baby on her breast or by bottle is a very powerful and evocative way of describing our relationship to God, and to Christ.
I wonder if the writer of 1st Peter ever took this image to its logical conclusion, and pictured God as being like a mother. I wonder how many people have read this passage from 1st Peter and said to themselves or to their neighbour, "God is my mother and I am her nursing child. I am tenderly held in the arms of God, and there I feast on the pure spiritual milk that sustains me in life."
Then, I wonder how the writer of 1st Peter came to the second image used in this passage, the image of living stones. Maybe in those days when Christianity was made up of small groups meeting in homes, they were taunted by some people of the more established religions. Maybe someone derided them because they had no temple, and said: "You Christians are not a real religion! You have no temple to worship in and you have no priests to contact God for you. How can you claim to be a real religion with no temple or priest."
Then, I wonder if this was talked about among the Christian faithful. Maybe it was, and perhaps in that discussion someone said: "We have no need for a temple of stone! We ourselves are a temple. We are a temple built of living stones, with Christ as the Corner!"
Then, another person affirmed that saying: "Yes, having been nourished by the pure spiritual milk of God, we have grown to become living stones, formed together into a dynamic temple! Whenever we get together we are a temple of God, and God dwells within us."
Is this not an exciting and rich way to think of ourselves? Whenever and wherever we gather, we are a temple wherein God dwells. I think we forget this. I think we may not be as aware as we might be of God being in and around and between us every time all of us or some of us gather.
As we prepare for a meeting or a pot luck, or worship, let us anticipate being a temple wherein we experience the grace and love of God. This is a powerful description of ourselves, and we thank 1st Peter for sharing it with us.
However, 1st Peter doesn't stop here. In this letter we are also all identified as priests. This concept has become known as "the priesthood of all believers." To me this means a couple of things about our faith.
The first and most obvious is that we don't need anyone to contact God on our behalf. The role of a priest is to bring the people's offerings and concerns to the God. 1st Peter says we all are priests, and so have direct access to God's presence.
We learn this this from early childhood when we are instructed to say our prayers by ourselves at bedtime. Many times we will pray as a family, or as a church, and we are also free to pour out our heart to God when we alone. This is one part of the priesthood of all believers.
A second part of this priesthood, is the calling to pray on behalf of our neighbours and our world. We can do this together or individually. I once had a person tell me that she prayed every evening during the Television News. She prayed for the welfare of the people portrayed there; for the families fleeing war or famine; for those convicted of crime, and those hurt by crime. This is a second part of our priesthood.
1st Peter tells us that a third, central role, of the priesthood to which we belong is that of declaring to the world, the wonderful deeds of God. This also we may do together or alone.
May we constantly be on the outlook for polluted formulae which make us sick, and weak, unable to follow Christ, in showing love to God and to neighbour
Let us feed on that pure spiritual milk, and be nourished by it to grow continually into a temple of god's presence, and be strengthened by it to carry out our priestly mission.
Thanks be to God for this food for our souls, and for this great calling to which we have been called in the name of Christ.
1. Immune Benefits of Breast Milk at a Glance. White Blood
Cells in Breast Milk. ... Molecules in Breast Milk. ...
www.people.virginia.edu/~rjh9u/brmilk.html - 4k
Breast milk makes kids brighter, study suggests.
January 5, 1998 Web posted at: 11 ...
Description: [CNN.com]
Category: News > Online Archives > CNN.com > 1998 > January > Health
www.cnn.com/HEALTH/9801/05/mothers.milk/ - 8k
2. Prairie Messenger Vol. 79 No. 40 April 17, 02 www.stpeters.sk.ca/messenger
3 Reginald Bibby, "Restless Gods." Stoddard.
Letting Go Certainties, Living by the Spirit. ecclesicakes A434
Easter 7, Yr. A. Acts 1:6-14
How many times have you chosen change because you were ready to move on to the next stage in life or to a fresh challenge? Or how many times have you had to face a change that came to you and you had no choice but to face it? I know that pretty well all of you have faced alterations in your life, some of which you chose, and some of which you could not avoid.
Retirement was for me, one of those changes that is both a choice and something I couldn't avoid. For married women, widowhood is such a thing. I suspect that most married women know that there is a very high likelihood that they will become widows. It will be a stage of life, which you will encounter, and it will be a time of letting go of some certainties and moving on into the future with God's Spirit as your companion.
Of course all change also means loss of something. Many times I've witnessed a scene in a play in which a groom says goodbye to a long time friend, knowing that after the wedding their relationship will change forever.
I thought that I was ready for retirement, and the challenges and opportunities God would set before me. There was a time when I wanted very much to be an ordained minister. To become one, I was willing to give up a secure job, go back to school, study and work very hard for seven years. I also asked my family to help me by making sacrifices. Being a minister has taken most of my time and energy for over thirty years. I ate and slept my responsibilities as an ordained minister - it consumed me and it fed me.
Then there came the day when I had nothing in my appointment book for any day after June 30. I have known a number of people who found the transition to retirement to be very a difficult. At times, I wondered how it would be for me. However, as retirement neared, I found that I was looking forward to what God has in store for me.
This brings me to the passage from Acts that we read this morning. This passage is all about being ready for the next challenge and opportunity that God has in store for us in all our life: as individuals, as families, and as congregations.
This is a Sunday that calls us to consider this whole area of moving on to the next challenge and opportunity God has for us. The New Testament scripture lessons tell of a moment of great change in the life of the friends of Jesus. They are about to lose the last fragment of security, which they found in the presence Jesus, and are called to change themselves, and to be agents of change in their world.
For three years, with Jesus in there midst these men, women and children had formed a small community of hope, based on the love and grace. They had given up much of their past life to join this community, and they enjoyed being together in their travelling congregation, spreading the Good News.
They also had great hopes for the future. With Jesus among them, the things that humanity had longed for centuries seemed now possible. Some of the even thought God would come with an army of angels and make Jesus to both Emperor, and High Priest. The reign of God's shalom was about to come.
But then, Jesus was swiftly arrested and executed, and it all seemed over, but it wasn't over. First, they continued to meet even with Jesus gone. This itself worth noting. They discovered that love and grace had cemented them together. The shepherd had been slain, but the flock did not disperse.
So, this was another stage of their life together. They found that when they came together, the presence of Jesus was with them. They had lost the earthly Jesus and gained the Risen Christ. These were two potent learnings for the church.
The Grace and Love of God bonded them to one another, and whenever they met, Christ was in their midst. This phase lasted for forty day.
Maybe, the church could have stayed at this point; meet regularly to care for one another, and experience the presence of Christ. We have all, I am sure, known this: coming to church, meeting the people you like, enjoying the music, feeling really good about being here.
The first church might have been satisfied with the compensations of Easter. If so, it would have added one more religious organisation to a world that already had many of those. Churches that stay in Easter are actually quite popular. They are give comfortable answers, and don't ask for change.
The first Christians may have wanted to stay with Easter, but the Creator had other plans. In the Christian story, Easter ends 40 days after the morning of the empty tomb. At that moment two things happen simultaneously: first, Christ is taken into heaven to be seated at the right hand of God; secondly, the believers are commissioned to go out into the world as witnesses to the love and Grace of God that they experienced in Jesus.
This means two big changes for the Friends of Jesus; there will be no more appearances of Jesus. The mission that God began at Christmas is over. Christ has come, Christ has ministered, and Christ has gone.
The second big change is this - the Friends of Jesus are given a mission statement. They are to leave the cocoon of Easter and go out into the world and tell everyone they meet about the Love and Grace of God, which have experienced and learned through Jesus.
This is the challenge that faces the church today. We are to get up out of our pews, and go into that scary world and testify to the faith that is in us. We are always tempted to accommodate ourselves to a comfortable rut, even a rut of discomfort. Just staying in rut, even if we are not going anywhere, can be a compensation. We may not want to give up our nest even if it has some barbs in it.
It may be that at our age, we who are elders will say that we have nothing more to learn, and no more growth to anticipate. I myself feel that that is not so. Almost every year, the Gospel calls us to greater degrees of grace, and it is quite usual for me to want to resist that greater degree of grace because of the change it calls for. Mainly, I feel the Creator daring me to have faith, and to trust the Spirit. If you think you can't do it, come back next week and we will be reminded that God gives us the Spirit we need.
But once we rouse ourselves, we find lots of opportunities for growth and many ways to enact our mission: acts of love, telling people what the faith means to us, standing with those who are in deep need.
Recently this congregation received a letter of thanks for our response to the recent earthquake in Central America. At the same this congregation reached out to our local community by co-operating with the neighbouring churches to hold worship services in the community hall, and by raising money for a family in which the father was hospitalized in a terrible accident.
Allow me to tell about my Aunt Florence. She was a nurse during the second word war II. She was one of those hands-on nurses. She told me once of her training, and how one particular teacher was her inspiration. Shortly after she graduated, war broke out. After Pearl Harbour was bombed and the Japanese took many of the the Canadian defenders of China as prisoners, Japanese Canadians became objects of hatred.
The government moved several hundred Canadians of Japanese origin into Greenwood, B.C., a town near where my aunt grew up. They needed a nurse to run a hospital in that town. There were several nurses among the Japanese Canadians, but they were not trusted.
So, where would they get a non-Japanese nurse to show care and compassion to this hated yellow race? Even though a war was going on Aunt Florence was relatively untouched by it. She had a good position in a hospital in Vancouver.
She had decided to volunteer for overseas duty, then, one day learned of the need of these displaced Japanese Canadians, and she found herself volunteering to be the matron of their hospital in Greenwood where she would serve people considered to be her enemy and where the nearest doctor was an hour away.
Aunt Florence worked in community with Japanese Canadian nurses, some of whom were Christian. My aunt would have considered herself a Christian, although she rarely attended church. I know that the Spirit was with her in that hospital as she showed love to people the whole country had decided to hate and reject. I never heard her boast of doing so, but always spoke of the people she worked beside with affection.
Yet, for all that the real heroes of this story are those Candians of Japanese heritage who were able to love those who had made them enemies. They loved us enough to stay here after the war, and enough to force a later Canadian government to admit that a wrong had been done - thus setting a precedent that makes Canadian society a safer place for us all.
I could talk of other stories which I see acted out every day in our congregation; the stories of people who once were strong leaders in the church and community, but who are not able to be that any longer due to failing health and wearing down of age. Yet, I am continually being inspired by these people, their faith, and what they have stood for all their lives.
I see in this story of Aunt Florence, and in these other stories of our parishioners, what we are invited to beyond Easter. Beyond Easter we are invited to be daring; daring to be that person, and that community of faith which will face the challenges and changes that go with being the Body of Christ. We let go and move on with the love of God, the moral authority of Christ and the guidance of the Holy Spirit.
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Footnote:
1. Fortunately for me, retirement has been a good experience. For one thing, I have a small but adequate pension. This has given me time to be a father and grandfather (One grandchild, and two great grandchildren were born about this time). Retirement has enabled me to write, and to compose a family history. I have enjoyed learning to use a new computer, and manage a web site. I have good health. I had a heart attack a few months ago, but fortunately I was able to get to a hospital within an hour. So, life in retirement has turned out to be very good.
2. When we turn to the Gospel we find that it is about moving on; moving our lives toward the holy. Allowing the hand of the Creator to shape our living and our being day by day. This surely is gain, and it may also be loss, at least letting go of what we had before. It has been said that to be a Christian is like a plant growing from a seed into a seedling, then into a flowing plant, then into a fruit bearing stage, and then producing more seeds. To be a Christian is to be constantly growing till God plucks us up.
A work in progress
Isaiah 11:1-11 Isaiah was doubtless daring to dream of the holy political, social, and natural environment that would be put in place in Palestine in the rule of a future monarch who would occupy the throne of David. He is envisioning shalom on earth centered on Mt. Zion.
Psalm 72 1-7; 18-19 The psalmist prays for a political environment of peace and justice which can derive only from God.
Romans 15:4-13 Paul understands that through drawing upon the Hebrew scripture, the church is a welcoming place of hope among those who do not yet have welcome or hope.
Matthew 2:1-12 John is portrayed as having a ministry of baptism signifying repentance in preparation for One of great power who is to come soon to inaugurate a holy age of baptism in the Spirit. At that time the true heirs to the promise given Abraham and Sarah will be separated from the pretentious.
Peaching and discussion notes
Just down the street from me is the large stump; what's left of a once tall tree. I The tree died and was cut down,. Now this spring I noticed that the root of the was not dead. I have noticed a new shoot growing out of the old stump's root.
When the prophet Isaiah envisioned the world as a place of peace, he
dreamed of it starting with a fresh shoot growing out of an old
stump. The old stump was the family of David. You will remember
that David was the shepherd boy who became king. Isaiah had a vision
of that old stump producing a new shoot, a new ruler who would
bring an era of wonderful peace. (quote some verses from Is.
ch. 11).
When I wondered how this might apply to us, a question came to mind.
I wondered if we might be offspring of the stump of Jesse? Could it
be possible for us to see ourselves as a tree which grew from the
branch that grew out of Jesse?
Let me play a bit with this imagery of the tree and its shoot.
Some will say that this passage from Isaiah was fulfilled by Jesus. Jesus is the new branch from the old stump. Surely this is true. This new branch, Jesus, grew into a strong healthy tree whose fruit was ands is peace; peace between us and our creator, and between us and our neighbour.
Our tradition tells us that there were those who were jealous of this tree and cut it down. They thought to put an end to it, but a new shoot came from the root which was Christ. We are a branch of that tree which is Christ. We are a people whose fruit is peace. By peace we mean harmony; harmony among and between all people, and harmony with all creatures and indeed the earth itself.
So when we read Isaiah's vision, we are reading about ourselves; Let us hear it again. (read together Isaiah 11:1-11).
Surely this a true description of us; a description of who we are and who we are becoming!
A few years ago I planted two apple trees in our front yard. I waited for three years to see if these trees would produce fruit. Finally on the fourth year one branch of each tree produced an apple. I was able to harvest two whole apples!
Surely this congregation and its homes are like those fruitful branches. Surly this branch of the people of God have produced at least one apple of peace. Surly, this people of God and its home have produced many apples of peace. By peace we mean grace and love and justice and harmony in the church and in the community. By peace we mean being a people of welcome and hope to those who have been shown little welcome and a small measure of hope. We mean we truly are the spiritual children of Abraham and Sarah. We are a branch of the tree that is Christ.
Now let us think of all the places in our congregations and homes where we find peace growing. Let us think even beyond that. How have we spread peace into our community and nation?
We will see that peace in small acts of kindness we show our families and our neighbours. After my daughter had surgery, her friends did what friends have done for generations, they brought her family casseroles.
We see that peace in the support we give to the churches Mission funds. We find that peace in the donations of time and money we give to peace movements and ministries outside the church.
Isaiah envisioned peace extending to lions and lambs laying down together. Sometimes we show that peace by daring to see peace growing in impossible places. In 2004 we see people going to dangerous places to help build peace where some do not want peace. They often pay a high price for their actions.
welcome those whom the world does not welcome. Just a few weeks ago the congregation with whom I worship elected to welcome gay and lesbian people. They agreed to bless their unions in marriage.
Let us thank God that we have been called to the role of peacemakers - children of the stump of Jesse
Isaiah 35:1-10 In the 19th Sunday after Pentecost of Year C we read in Jeremiah of God inspiring the Babylonian conquest of Jerusalem and the exile of its people. (proper 23 Jer. 29). Today we read of God clearing the way for their happy return to the Holy City. The Hebrew prophets saw everything as the will of God and every personal and national experience as rooted in God's unbreakable promise. Their view was: God will both punish the people of the covenant for their disregard of their contract with the Holy and God will renew the covenant with the next generation. At all times in all situations the people are God's people.
The prophets understood the covenant not as committing Israel primarily to religious behaviour but as an ethical contract requiring the leaders to administer God's blessings as justice and protection for all members of the community - especially the weak and vulnerable.
Psalm 146:5-10 A poetic expression of the theology and piety on which Isaiah is grounded, and which is echoed in Matthew 5:3f and Luke 6:20f. Alan Richardson says : "Blessing means. divine goodwill ...which results in prosperity and happiness amongst [humankind].. that is imparted because such [people] stand close to God (The Theological Word Book of the Bible. SCM 1965).
James 5:7-10 Kendall McCabe makes what seems to me to be insightful observation of this passage. McCabe sees the injunction "Be patient"* to be given in the context of a community who are grounded in God's promises. So patience then is not simply a virtue, it is the attitude of those with a profound trust is in their creator. Preaching the Revised Common Lectionary, Advent. Abingdon.
Matthew:11:2-11. I find it important to note where Matthew
puts this incident. There are six and a half chapters between the
beginning of Jesus' ministry and this evidence offered as proof** of
Jesus' messiahship. Verses 11:5 is surely given as a summation of
those 200 verses which include the Beatitudes, the Lord's Prayer,
healings, and teaching for faithful living.
In the arrest of John who is "more than a prophet"*
and in the "offense"* noted in verse 11:6, there is also a
hint of the Cross that lies 16 chapters ahead.
This is what Messiah does and it is offensive to those with power to
try to stop it
*NRSV. **Clearly a reference to Is. 35.
Preaching and discussion notes
The reading from Isaiah this morning is about the Hebrew people
returning to Palestine after having been in exile in Babylon. What I
hear in this is a call from our God: Come home my people, your time
in exile is over, come home, rebuild the temple and take up you role
as the people of God. Come home and build a society of nurture,
justice and safety for all my people. God calls to us come home, I
have prepared the way for you.
For me it addresses these two experiences of our lives, exile and coming home from exile. I think we all have times of exile and times of returning home. I am going to suggest that we all have times of exile in our living and this may put us in touch with some pain. I am also going to suggest that we all have many experiences of going home and this may put us in touch with some other feelings. Let us know that in both these experiences we are not alone - God and our loving neighbours are with us. Both exile and homecoming are times of spiritual depth.
Lets first consider being in exile. For the Hebrew people exile was a time of being taken to live in a strange land. It was time of disconnect and doubt about their identity as a people and as God's people. how they can sing the Lord's songs in this foreign place (Ps. 137). Some of their leaders told them to settle in and live as good citizens of Babylon, but many of them could not forget Jerusalem (Jer.29:7)- they longed to go back. This was both a personal and corporate experience. They knew exile as a personal experience and they knew it as a nation. In today's lesson the prophet Isaiah proclaims that the time of exile has ended. God is preparing the way for us to return home.
Now let's consider how exile may apply to us. I think we too, like the Hebrew people of long ago, experience exile both as individuals, and as community. Any time we have deep and lasting doubt about ourselves and how we belong, is a time of exile. I think we are in exiled any time we lose our place in the world.
I am sure this is true for refugees, or others who find themselves stranded far from home. However, you don't have to move away to experience the doubts and alienation of exile. For instance, those who lose their job are exiled from the workplace. Farmers know exiled when events beyond their control (such as Mad Cow) take away their sense of identity as producers of food. Others have known exile when the break-up of family takes away a big part of who they understood themselves to be. I have know people in these or similar situations stop coming to worship. They find it hard to sing the Lord's songs in exile.
Exile can be can be a community experience too. For instance, there was time when the church and its leaders were respected and honored in society. But in the 70s-90s the church went into exile. It came to be that the church was considered of no consequence in our society. When it was noticed, it was in a negative way as a people who do not exhibit the gospel.- as child abusers - for instance. The church seemed lost and a stranger in its own society.
Exile can also be a national experience. Canada is an example of a nation that has been in exile. At one time we called ourselves a "middle power" among nations, and as such we were able to have a role in the world. We punched a way above our weight in the First and Second World Wars. Then we gave the world the notion of using armies to keep peace rather than make war. Our plains became a Break Basket for the world, we adopted a system of health care that was freely accessible to all. Along the way we became an industrial nation too. Then, as the United States of America became a Super Power, our contribution faded. Some said and still say: unless we do the bidding of the United States we are nothing. In 2004 it was revealed that as we followed the U.S. into becoming a society of a few rich and many poor, growing numbers of our children came to live in poverty. Canada became exiled, losing its own peculiar identity in the world.
If we continue like this we will all get depressed, so let us turn now to consider the opposite of exile - coming home. Home coming for the Hebrew people of Isaiah's time meant returning to do the hard joyful work of rebuilding their lives and their institutions. We see in Isaiah 35 that some, like Isaiah, dreamed of God calling them home to build a society of justice and peace. Mainly
One key thing the Hebrew exiles learned in Babylon was that God was with them in exile and God was with them as they made the long journey back to Palestine.
This is learning we can take for ourselves. God is with us in our times of exile and in our journey home. Let us know this if we are experiencing exile: whether we are refugees seeking to be at home new land, or home-makers and workers recreating our lives, it is God who calls us home, who prepares the way and who walks with us.
Let me share a couple of ways in which I see us returning home. I perceive that we are following God home as and as a nation.
I have experienced home-coming is in our churches. Since my retirement from active ministry I have worshipped with several congregations. I have to report that I have had my spirits raised through the worship of these congregations. I have found in them a sense of new hope and renewed identity as God's people They no longer exhibit the despair of a people in exile. They often are few in number but they are fulsome in the Spirit.
In every congregation I have been warmly welcomed. In each case their worship was creative and passionate in their announcement of the love of God in Christ. I sensed that they deeply cared for one another and for the world.
I sensed the Spirit to be working strongly among and through these people. The signs of the spirit that I see are grace and love and generosity and dedication. In the past few weeks older downtown congregation voted by an overwhelming majority to perform marriages for gay and lesbian people. In an another small rural congregation it was announced that they had reached their target of raising $11,00.00 in support of people in southern Africa suffering from AIDS and all its effects on families.
Being with these congregations gave me a strong feeling of a people who are walking and even running down the road home which God has prepared for them.
I see too the possibility of our nation coming home from exile. I see us asserting the peace loving, caring values that we took to be ours in the 50s and 60s. As a nation we are not so much on the road home, as we are standing at a road-sign which read: this way home. However, there is an advance party which has gone down the road for us. They are calling to our leaders: Come, come, do not be afraid or weak-kneed let leave exile.
Whatever our situation of exile, know that God has not abandoned us. Know too that God is calling us home, preparing the way and ready to travel with us. Praise be to God.