A prayer on the third Sunday of Easter

Merciful God, 

It is so hard to trust in you sometimes. Our needs and our fears and our anxieties seem so immediate and so real. We worry about having enough money to last us through the month or through our retirement. We worry about what’s happening to our kids and our community and this country and this world that we live in. We worry about bombs and guns, we worry about our jobs and our schoolwork, and we worry about people that we love – and we wonder how we can go on in light of loved ones that we have lost. 

God, it is so hard to trust you sometimes. Yet you tell us to cast our burdens on you, you tell us to lean not on our own understandings, you tell us to follow you, you tell us that you have overcome the world, you tell us that you are with us even when we walk through the valley of the shadow of death, you tell us your yoke is easy, and you tell us that your burden is light.

God, it is so hard to trust you sometimes. But we are a people gathered together in this place because we believe that two thousand years ago you raised a crucified Jewish Rabbi up from the dead. So help us to know your resurrection New Life more intimately, help us to take your power and your grace and your perfect love more seriously than our need and our fear and our anxiety, and help us to lean more intently into your everlasting embrace. 

In the name of Jesus Christ, and in the power of your Holy Spirit we pray. Amen.

Ignatius and the Hebrew Bible

Ignatius of Antioch is a fascinating figure from the early 2nd century. Famous for encouraging Christian unity through obedience to bishops and for getting eaten by lions, he also had a helpful and balanced, if not much elaborated, view on what it means for Christians to read the Hebrew Bible on this side of the Christ event. In his Letter to the Philadelphians, Ignatius confronts 'Judiazing' Christians, probably not too dissimilar from those Paul confronted, though Ignatius does so with noticeably more gentleness than Paul does in his letter to the Galatians.

After offering his trademark prescribed cure for disunity - stand by your bishop - Ignatius proceeds to attack what appears to be the greatest risk to brotherly love within the church in Philadelphia.

He explains that although he is in chains and on his way to his death, he nonetheless has hope because of the gospel message proclaimed by the Apostles. But this message was also proclaimed proleptically by the Hebrew prophets, who themselves "have obtained salvation within the unity of Jesus Christ" and "are included as participants in the universal Gospel hope" (IPhil 5).

But this doesn't mean, for Ignatius, that Christians should practice Judaism. Without Christ we're dead (cue tombstone metaphor), so avoid these kinds of teachings so they don't "weaken your love" (IPhil 6). Instead, cling to the unity of the church.

Ignatius works for unity in the church, because, he tells us, that's the kind of church that God lives in and where forgiveness reigns. So the Philadelphians need to avoid the teaching of factions and instead cling to the teachings of Christ. Ignatius seems to have come across some people when he was in town who told him they couldn't believe any teaching unless it was explicitly written in the "ancient records", the Hebrew Scriptures. They were using the prophets as the measure of the apostolic teaching, and where they didn't find clear precedent for a doctrine in the scriptures they refused to believe it. Ignatius counters:

But for my part, my records are Jesus Christ; for me the sacrosanct records are his cross and death and resurrection, and the faith that comes through him. (IPhil 8)

For Ignatius, that is his justification, that is his proof text, that is his Scripture: the narrative of Jesus, especially his death and resurrection, and the faith - the life of the ecclesia, the church - that springs forth from that Christ event.

Early Christians slowly and organically developed what was called the regula fidei, or rule of faith, which they used as the guideline for interpretation and the development of doctrine. Think of it as an early edition of the Apostles' Creed. But for Ignatius, Christ is the rule of faith. The narrative of Christ is the essential condition of Christian faith and teaching. While Judiazing Christians insist that all belief and practice pass through the litmus test of the Law and the Prophets and the Writings, for Ignatius Christ takes priority as the only litmus test needed. This represents not just a high understanding of the person of Christ, but a profound Christocentrism. The good bishop understood the story of Jesus to be the story through which all other stories are illuminated.

UMC Candidacy Questions: My Beliefs

As a part of the candidacy process for ordination in the United Methodist Church one is required to type up and submit answers to a number of different questions and prompts. As I approach my meeting with the District Committee on Ordained Ministry on Thursday, February 23, I will be posting a few of my responses here. The third of these responses (and the last one I intend to post on this blog) follows, below.  ¶ 311.2.a.iii Write about your beliefs as a Christian.

I believe that the God who created all things took on flesh and walked the earth in the person of Jesus Christ. I believe that Jesus is the Word of God, the fulfillment of the Old Testament’s history of Israel, the full enactment of God’s faithfulness to the promises he made to his people, the assertion of God’s Reign on earth. I believe that Jesus displays the power and the wisdom of God in the weakness and foolishness of his death on the cross. I believe that Jesus’ innocence, his faithful obedience, was affirmed when he rose from the dead. I believe that in Jesus’ death and resurrection sin was defeated and death itself died. I believe that God has poured out his Holy Spirit on the whole world to bear witness to this Good News about what God has done in Jesus.

I believe that God has called-out the church to be witnesses of these things —- to partner with him in the sharing of this News and in the performance of this Reign through the power of the Holy Spirit. I believe that to bear witness to Jesus as Lord means to renounce all other lords as ultimately false and to follow after his pattern of Lordship by feeding the hungry, giving drink to the thirsty, showing hospitality to strangers, clothing the naked, and visiting the sick and imprisoned. I believe that living life towards this God who has come to love us his enemies in the person of Jesus means to live by a similarly radical kind of love toward God, toward neighbor, and toward our own enemies. I believe that holiness is becoming consumed by this kind of love, overwhelmed by its fulness and completeness, and graciously perfected and overcome by its practice. I believe that the Holy Spirit works on us through certain ‘means of grace’, central among them being the practice of baptism, whereby the church welcomes one into its covenant community of worship and witness, and holy communion, whereby the church takes up particular discrete acts of Jesus, gives thanks to God through them, breaks bread to remember what Christ has done for us and to rehearse for the Wedding Supper of the Lamb, and shares a common table as an act of holy hospitality and as spiritual food to empower our ongoing worship and witness. I believe that to follow after this Jesus, to walk on his way, is the only good and true and beautiful way to live, the only genuinely, fully and originally human way to be.

I believe that the same Jesus will one day bring his Reign into its fulness, at which point we will answer for our sins, but he will wipe away our tears, make all things new, and come to dwell fully and completely with humankind in a New Earth. I believe that whatever this looks like, however God freely determines to wrap this whole drama up, it will be Good, and Holy, and Righteous, and True. And I believe that living our lives together and with the fellowship of the Holy Spirit between the resurrection of Jesus and the resurrection of all things that his own resurrection foretells is what gives us the courage to live counterintuitive lives of faithfully hopeful love as described above.

Worship and Scripture: Three Theses

1. For Christians, Holy Scripture is that vehicle through which God makes his Word contemporary to us. Therefore any worship service claiming to be both Christian and contemporary must be organized around and composed largely of read, sung and otherwise embodied/enacted direct engagements with Scripture. 2. For Christians, Holy Scripture is the story of God's tradition of saving his people and establishing his reign on earth. Therefore any worship service claiming to be both Christian and traditional must be organized around and composed largely of read, sung and otherwise embodied/enacted direct engagements with Scripture.

3. For Christians, Holy Scripture is the drama of God's condescension at Christmas and Good Friday as the means for the redemption and exaltation of Easter. Therefore any worship service claiming to be Christian at all must follow in the footsteps of Christ's humility - in other words, worship has to do with repentance in the character or capacity of crucifixion: and first of all my repentance, not yours or theirs.

Much more needs to be said about worship and scripture, but this is a start.

The End

"Karamozov!" cried Kolya, "can it really be true as religion says, that we shall all rise from the dead, and come to life, and see one another again, and everyone, and Ilyushechka?" "Certainly we shall rise, certainly we shall see and gladly, joyfully tell one another all that has been," Alyosha replied, half laughing, half in ecstasy.

"Ah, how good that will be!" burst from Kolya.

(Fyodor Dostoevsky, The Brothers Karamazov, pp. 776)

Finishing a book is like resurrection - it comes only after what Eugene Peterson calls "a long obedience in the same direction." Can it really be true? Ah, how good that will be!