Sunday, November 29, 2009

Advent: Now and Then

Now:


By the waters of Babylon we sat down and wept, when we remembered you, O Zion.

As for our harps, we hung them up on the trees in the midst of that land.

For those who led us away captive asked us for a song,and our oppressors called for mirth:
"Sing us one of the songs of Zion."

How shall we sing the LORD'S song upon an alien soil?


Psalm 137:1-4


Then:

O what their joy and their glory must be,
those endless Sabbaths the blessèd ones see;
crown for the valiant, to weary ones rest:
God shall be All, and in all ever blest.


Hang in there, friends.

Saturday, November 28, 2009

"Pastoral Care" - one size don't fit all, but showing up goes a long way

Sioux Falls has two large medical centers, and people are flown in for care from all over South Dakota and surrounding states.

Frequently, Episcopal Clergy in Sioux Falls assist with pastoral visits to church members from the Reservations. The Mission clergy are hours away and have heavy pastoral responsibilities as it is, so it is a humbling honor to share even a bit of their work for the Lord.

It is a learning experience. The models of medical and spiritual care we use as White people don't apply as well with the Lakota/Dakota folks. A few examples:
  1. Decision making. Our White cultural model has the medical staff turn to one key person (spouse, usually) to make a decision - preferably by quick reference to a previously checked box on a form. There is some family consultation, and maybe the clergy person is asked a moral or other question, but our culture and law look for a designated person to "make the call" ASAP. For the Tribal culture, decisions are communal and there is an elaborate network of relatives who should have input, even if that takes some time and phone tag. Grandmothers, "Aunties" and other relatives, established by marriage connections and Tribal ceremony as well as by blood, are essential to this decision making.
  2. Clergy role. White culture places a higher value on the priest as counselor. Choosing the "right words," emotional presence and attentiveness to each individual are priorities. Tribal culture places a higher value on the power of ceremony - the priest as sacramentalist. Willingness to show up, the Church's words of prayer and God's presence via the sacraments are valued.
  3. Family/community. White culture is more compliant with hospital concepts like "immediate family only." We tend to shuttle individuals or couples in and out of the room, with maybe a small group gathered for prayer at key moments. Tribal culture sees "family" more broadly, and keeps larger groups present - sometimes to the discomfort of hospital staff. I recently shared Holy Communion with a group of 25 Reservation Mission people at a patient's bedside (the staff were really wonderful in accommodating this). The patient's adopted brother was a Lay Reader at their Mission, so I had an altar team right there in the room. The circle of extended family spontaneously offered a hymn in Lakota and several people offered up prayers - it was a church service larger and more elaborate than my parish's usual Sunday 8 a.m. gathering!

Of course there are the signs of our common humanity:

  1. Loved ones travel many miles and hours to be with the sick and dying. Be it carloads of relatives from the Reservation or a career woman flying in from the coast, they come.
  2. The words that mean the most. "I love you." "I will miss you." "Thank you for..." These and other words from the heart are not bound by culture - they are native to descendants of Crazy Horse and Leif Ericson alike.
  3. The presence of children brings comfort.
  4. Hand holding, hair stroking and other touching. Intuitively, this takes over for our limited words.
  5. Tears.
  6. Sharing memories that stir up laughter and gratitude.

There's signs and then there's signs...

Lessons for Advent look both back and ahead. They look back, with thankful wonder, at the prophecies and signs that preceded Jesus' birth. They look ahead, with anxious hope, to the promise that "He will come again in glory to judge the living and the dead, and his kingdom will have no end."

The readings for Advent I (this Sunday, November 29), especially the Gospel, are of the "look ahead" kind. "There will be signs in the sun, the moon and the stars, and on the earth distress among nations confused by the roaring of the sea and the waves."

More often than I can remember at any other time in my twenty-plus years of ordained ministry, people are asking "Do you think we are in the last days?" Unexpected people are asking this - people I would characterize as thoughtful and even-tempered are asking them just as much as people who seem more subjective and emotive.

It is not surprising, on the one hand, to hear such questions in a time of social instability and global, real-time connection. Our lack of social certainties certainly baits the hook for "end of the world" movies like The Day After Tomorrow and 2012.

In all honesty, I am not the best resource on Biblical apocalyptic scenarios. My position tends to be, "Sure, some day somebody is going to say 'It's the end!' and be right - but look at all the discredit and ridicule brought upon our faith by past claims to know Christ's exact schedule." In South Dakota, it was just such a scenario, blending Christian apocalyptic preaching with Lakota traditions, that established the Ghost Dance and precipitated the Wounded Knee Massacre.

So I am not at all well versed in the various "end times models." I learn their dense vocabulary now and then in order to teach a class, but promptly forget most of it after the class ends.

For a Christian, the key to readiness for the Day of the Lord is day to day discipleship, endeavoring to serve Christ in every moment while praying "Thy kingdom come. Thy will be done on earth as it is in heaven." Back to this Sunday's Gospel: "Be alert at all times, praying that you may have the strength to escape all these things that will take place, and to stand before the Son of Man." The three judgement day" parables of Matthew 25 are about spiritual preparation, brave use of God-given gifts, and compassionate service toward others - in other words, a lifestyle alert to Christ at all times - well before he comes to judge. If you are "seeing the signs" and only then recognizing Christ, it's probably too late.

This Sunday's New Testament Letter also encourages sincere discipleship now as the way to security "then." Paul describes people receptive to God and invested in one another: "And may the Lord make you increase and abound in love for one another and for all, just as we abound in love for you. And may he so strengthen your hearts in holiness that you may be blameless before our God and Father at the coming of our Lord Jesus with all his saints."

Gregory the Great, who launched missionary efforts that were formative of Anglican Christianity, talked about the limits of supernatural signs in a sermon on Mark 16:17-18:

These are the signs that will follow those who are to believe: in my name they will cast out demons, they will speak in new tongues, they will pick up snakes, and if they drink any deadly thing it will not harm them; they will lay their hands on the sick who will recover.

My friends, since you do not perform these signs, does it mean that you do not believe? These signs were necessary at the church's beginning. For the faith of believers to grow it had to be nourished with miracles. When we plant trees, we water them until we see they have taken root in the ground; once established we stop the watering. This is why Paul said that signs are for unbelievers, not believers.

Let us take a closer look at these signs and wonders. Every day the church works in the spirit what the apostles once did in the flesh. When its priests lay their hands on believers through the gift of exorcism, forbidding evil spirits to dwell in their hearts, what else are they doing but casting out demons? And what else are we doing when we leave behind the language of the world for the words of the sacred mysteries, when we express as best we can the praise and power of our Creator, if not speaking in new tongues? When we remove malice from another's heart by our good word are we not, so to speak, picking up serpents? And when we hear the wisdom of the world, but choose not to act on it, surely we have drunk poison and survived. As often as we catch sight of our brother or sister stumbling on life's path, and we gather round them with all our strength, and support them by our presence, what are we doing buy laying our hands upon the sick to heal them? Surely these miracles are all the greater because they are spiritual; they are all the more significant since it is the heart and not the body which is being restored.

My friends, by God's power you can perform these same signs, if you choose to. Such outward signs cannot bring forth life, but life can come from those who do them. Physical miracles sometimes demonstrate holiness but they can never create it, whereas the healing of the soul bestows life even if it is not evident to the senses. While even the wicked can do the former, none but the good can perform the latter. Hence Truth said that many will say to me on that day, Lord, Lord, did we not prophesy in your name, cast out demons in your name, do many mighty deeds in your name? Then I will say to them, I do not know you; depart from me you workers of iniquity.

My friends, do not love signs which even the wicked are capable of performing. Instead, love the miracles of love and devotion that I have just described. The more hidden they are, the safer they are; the less glory that comes our way from others because of them, the greater our recompense in the presence of God.

And that idea of recompense - reward - can heal us of the special effects havoc of 2012 or the blood 'n' guts emphasis of some "end times" preaching. Christ's return is good news. "Apocalypse" means uncovering - the good, the true and the beautiful will be revealed and established forever. As the Lord will tell us again this Sunday (assuming he hasn't returned by then), "Now when these things begin to take place, stand up and raise your heads, because your redemption is drawing near."

Friday, November 27, 2009

Christian nation?

KELO AM's Greg Belfrage devoted part of his Wednesday morning air time to the question, "Is America a Christian nation?"

Most answers to that question seem to cherry pick quotes from the Founders - pious quotes to infer a "Yes" and Deist/unorthodox quotes to infer a "No."

I think that the Constitution was framed by leaders whose world view, values and common language were shaped by the Christian Bible - but who left ultimate questions of human destiny to the intersection of individual conviction and religion/philosophy rather than government.

So, if "Christian nation" means a government set up to propagate the Gospel of Christ - my answer would be "No."

But if you mean a nation built on Christian assumptions about reality - my answer would be "Yes."

Ah, how Anglican. A "Yes and No" answer. But here are some of the assumptions from which America might be described as a Christian nation:

  1. Recognition that humanity is not and cannot be perfect (depravity of man, original sin, fallen nature). Reading The Federalist Papers reveals the reasoning leading up to Constitutional "checks and balances" and other decentralizations of power. The Founders, without using the specifically Christian theological language, assumed a world in which people would inevitably seek to coerce and exploit one another. Majorities would bully minorities. Elitist factions would selfishly manipulate the majority. This is why statists and Utopians (and Utopian statists) tend to be non-, nominal or heterodox Christians. Once one rejects notions of inherent sin, one rejects a political system designed to frustrate the worst excesses of the fallen race.

  2. Affirmation of individual value apart from the collective. True, the Founders (being sinful humans, after all!) missed the mark when it came to the treatment of all kinds of souls who were not white male landowners. But their own values became the source of national critique and reform. Just as Jesus spoke the radical affirmation that, "The Sabbath was made for man, not man for the Sabbath" (Mark 2:27), America was founded upon the idea that government exists to protect the rights of the individual, rejecting traditional views of the individual as a resource for the honor of the state, race or tribe or even a national god and religion.

  3. Conviction that human value is God-given, not governmentally defined. The Bible frequently asserts the nobility of the "smallest" human being over/against the high and mighty of the world. Christ himself takes a wretched form while on trial before theocrats and bureaucrats. Some of our legal rights under Articles IV thru VIII of the Constitution rest on this foundation.

Certainly, these assumptions can be (and have been) divorced from Christian theological language - and the Constitution supports this by prohibiting "establishment of religion." Yet denial and ignorance of the Christian antecedents to our freedoms is a sure way to erode the liberty we enjoy. Willful ignorance of Christian foundations - especially the Founders' assumption that our rights derive from a transcendent source - assures the acceptance of secular myths designed to exploit individuals as fodder for "isms" and "ologies."

Thursday, November 26, 2009

Happy Thanksgiving!

May Christ be your guest. May you rest from anxiety and, by faith, enjoy true Sabbath as God cares for all your needs. May you know that the world is not on your shoulders and that the universe is yours to enjoy through the one who was in the beginning.

"All things are yours... the world or life or death or the present or the future—all are yours, and you are of Christ, and Christ is of God." I Corinthians 3:21-22