Why seek victory?
Peace and love; all I desire.
I love my children.
Their mother also loves them.
We both love and we both long.
They live life halfway
without ever wanting this
chaos and discord.
They need their roots to sink in
and give them a peaceful life.
Where do we go now
when all is in the wild winds?
Tumbling through this life
as we wait to know what’s next
and each pray for an answer.
I don’t know it all.
YaH, You know what should come next
and I will listen,
even if I hear through tears.
Please watch over my children:
they matter more than I do.
Today is the first Thursday of Lent. As a church we’re working through a devotional that I personally prepared called “The Path of the Beatitudes: A Lenten Journey.” Today is the last day that the devotional is free on a Kindle, on the Kindle Cloud Reader, or both.
Our reading today focused on Luke 4:14-30. The passage speaks about the proclamation of Jesus in his hometown of Nazareth. Jesus reads from Isaiah. Jesus proclaims that the words of Isaiah have been fulfilled:
“The Spirit of the Lord is upon me,Luke 4:18-19, NRSV, where Jesus references a portion of Isaiah 61:1-2
because he has anointed me
to bring good news to the poor.
He has sent me to proclaim release to the captives
and recovery of sight to the blind,
to let the oppressed go free,
to proclaim the year of the Lord’s favor.”
The reason we are looking at this in our devotional is a perceived connection between the proclamation from Isaiah and the radical words of the Beatitudes. The poor are blessed and here Jesus proclaims that the blessing is good news. In the original reference which Jesus is references, Isaiah also points out that the mourning will be comforted.
What’s interesting to me is the way that the Nazarenes are frustrated that the blessing will not begin in their midst. Their community has sheltered Jesus’ family, despite Jesus’ colorful birth narrative. In this gospel in particular, Jesus is effectively born under taboo circumstances. Jesus is not conceived in a culturally acceptable time-frame. They are pleasantly shocked the carpenter’s son is able to surpass the traditional role of a carpenter’s son until Jesus proclaims that they will not receive preferential treatment.
Interestingly, there’s a very common word in modern circles that describes what the people are experiencing. The people of Nazareth feel entitled to be blessed first for having a role in Jesus’ life. They are expressing a sense of privilege. Surely, Jesus must bless them first, right?
I have three daughters and one of them is still getting used to the idea of clothes. In particular, she wants to dress herself or wear nothing at all. The other day I captured the perfect image of her point in life.
Yes, that’s my child trying to put pants on over her head. I am aware that there’s a pants trick going around the internet where you put your legs in one side of the pants and your body through the other side, but that isn’t in her wheelhouse right now. She was genuinely confused about why the pants weren’t working.
The people of Nazareth are genuinely upset about what is happening. Jesus is not supposed to act this way as a child of the community. What Jesus is doing in saying he will not go out of the way to bless his hometown is beyond the pale of proper behavior for the people of Nazareth. They feel a sense of privilege which does not find this acceptable.
Yesterday, we talked about how the call of Lent is to “Repent, and believe the gospel.” Many individuals find themselves in the midst of a slog of a pit in their lives. As a minister and as a Christian who has engaged in evangelism on regular basis before entering into ministry as a professional, I came across many people who effectively said that their regular attendance at church, their being a good person, or even their family’s devotion meant that God should immediately bail them out of the tough parts of life.
To be brutally honest, there are times in life when that kind of belief is simply not consistent with how the spiritual life works. There are situations we face where we have to do more than notice we’re in the bog of life. We are called to repent of what led us to this place, turn towards God, and believe the gospel. Occasionally that belief is best manifested in honest attempts to step forward with faith despite the difficulty.
There’s truthfully moments where God will walk with us, but we must let go of that privilege. If you’re addicted to some substance or behavior, you may need to believe while you choose to not engage in that behavior or entering into dangerous places. If you’re struggling with mental health concerns, you may need to believe while regularly taking medicine to help your body function. If you’re grieving, you may need to believe while understanding there are stages of grief you may have to experience.
Sometimes, we each need to understand that the pants go on our legs despite our belief that they’ll work the way we want them to work. The humility that comes with a lot of Lenten practices can be an excellent place to practice what may become necessary on your journey.
May God bless us today as we ponder what we each might take for granted in our spiritual journey. May God help this to be a fruitful day.
For the season of Lent we have been focusing on two scriptures each Sunday at the Maine Federated Church. The second scripture is the scripture that primarily informs our message and liturgy. The first scripture we read is read after our prayer of confession. For the last two Sundays we have focused on passages out of Epistles.
This Sunday we are drawing on Jesus’ teaching in Luke 14:11-17. In the New Revised Standard Version that teaching is described as a parable by the text. I honestly see it more in the realm of practical teaching.
When [Jesus] noticed how the guests chose the places of honor, he told them a parable. “When you are invited by someone to a wedding banquet, do not sit down at the place of honor, in case someone more distinguished than you has been invited by your host; and the host who invited both of you may come and say to you, ‘Give this person your place,’ and then in disgrace you would start to take the lowest place. But when you are invited, go and sit down at the lowest place, so that when your host comes, he may say to you, ‘Friend, move up higher’; then you will be honored in the presence of all who sit at the table with you. For all who exalt themselves will be humbled, and those who humble themselves will be exalted.”Luke 14:11-17, NRSV
The basics of this passage are pretty apparent. Do not fight over places of honor, but instead sit in places marked by humility. For some reason, this passage always reminds of Thanksgiving as a young man at my aunt and uncle’s house. If you’re invited to a meal, offer to sit at the kids’ table if there are not enough seats at the “adult” table. As an adult I have come to realize that sometimes there is more fun at the kids’ table anyway.
If this is practical advice why connect it with the prayer of confession? Here’s my rationale. Jesus is trying to teach the guests at this meal a lesson about humility, but the issue is not actually where they are sitting. They are jockeying for positions because they believe they are more important than other people at the table.
When we come for forgiveness to God, we are invited to come with hope, confidence, and faith; however, we do not come with the assumption that we deserve forgiveness more than our neighbor. We are called to a place of honest humility. If we come with repentant hearts, the response is always “Friend, move up higher.” If we come with a sense of arrogance or superiority, then we have perhaps missed the point of this teaching.
Another piece of early Christian writing called “The Didache” says this in part 1.3: “Do not parade your own merits, or allow yourself to behave presumptuously, and do not make a point of associating with persons of eminence, but choose the companionship of honest and humble folk.” If we are indeed called like the early church to cultivate the companionship of the honest and humble, then it would seem that humility and honesty are traits we should seek to emulate with our lives. Perhaps there is no better time to practice these traits than when we come before God seeking forgiveness.
“Abba Elias the minister, said ‘What can sin do where there is penitence? And of what use is love where there is pride?’ “From “The Sayings of the Desert Fathers: The Alphabetical Collection” as translated by Benedicta Ward
I have been thinking about the nature of the church. I hold to the belief that the church is not only the house of God, but a place for the wounded to find healing. For me, it is natural to find strange folks in a church.
- If I had a broken arm, I would go see a doctor.
- If I had a shoe with the sole falling off, I would go see a cobbler.
- If I had a broken laundry machine, I would call a technician to come fix it.
- If the power line running into my house were to collapse and spark in my yard, I would call the electric company.
Why are people surprised the church has injured people in her midst? Would you be shocked if you found hurting people in a hospital? Would you be thrown if you went to look at cars at a mechanic’s shop and every car there was broken?
Thankfully, Abba Elias has a good word here. “What can sin do when there’s penitence? And of what use is love where there is pride?” There’s wisdom on how we can see the life of the church.
What damage can sin do in the life of the faithful if they are penitent? There could still be damage done. Still, consider the following idea: A person might struggle with anger. If they are filled with that anger, what happens if they turn to God for help, and seek a way forward in a church community? Things might go wrong, but they’re also in a place where the community can support and help them. If they are truly penitent, what better place to be than in a community that understands sin and seeks to be free together? If they are not penitent, that’s another matter, but if they are truly trying to find a way forward, what better place to be?
On the other hand, what happens when we look at others who struggle, see imperfection, and then cut them off? What happens when we slam the door in their face? What happens if we see that person, decide they’re a hypocrite, and walk away? To put it another way, what happens when our pride blinds us to the reality that we all need healing? The church can pour out love all day long, but if you see love as a nasty dredged up swill, will you ever stop to drink that living water?
Luke 18:9-14 shares a parable about a tax collector and a Pharisee. In that parable, two men were praying in the temple. One was a despised tax collector who approached God with humility. He beat his breast with sorrow and asked God for mercy.
He also told this parable to some who trusted in themselves that they were righteous and regarded others with contempt: “Two men went up to the temple to pray, one a Pharisee and the other a tax collector. The Pharisee, standing by himself, was praying thus, ‘God, I thank you that I am not like other people: thieves, rogues, adulterers, or even like this tax collector. I fast twice a week; I give a tenth of all my income.’ But the tax collector, standing far off, would not even look up to heaven, but was beating his breast and saying, ‘God, be merciful to me, a sinner!’ I tell you, this man went down to his home justified rather than the other; for all who exalt themselves will be humbled, but all who humble themselves will be exalted.”Jesus in Luke 18:9-14, NRSV
The Pharisee was someone who considered himself superior to everyone around him, especially the tax collector. Jesus stood with the tax collector—humility was far more important than the self-decreed righteousness of the Pharisee.
Would it have helped the Pharisee to tell him he was loved? Of course he felt loved—he was the apple of God’s eye. Would it have helped to offer him a place of healing? He is no lowly tax collector! I think Abba Elias hit the nail on the head when he stated that sin can be overcome with penitence, but that pride can at least seem insurmountable by love.
Of course, Jesus did state that the Pharisee would one day be humbled. Was that humbling meant to bring the Pharisee to a place where he could find a place where penitence and love could find their way into the Pharisee’s life? I would imagine that Saul might tell us that there was indeed a way forward for the Pharisee. As Luke and Acts are two books connected by common authorship, one could see this parable as almost foreshadowing Saul’s experience. Of course, as my wise wife points out, that assumes the two books were meant to be read together instead of being meant as separate works. A later authorship of Acts might make this a happy coincidence instead of an intentional reference.
One of the first monastics of the desert, Anthony, is recorded as seeing the world through distraught eyes. To the left and right of the faithful there were traps and snares to ensnare. Behind and in front of the struggling there were further ways to entangle. Anthony cried out. What could possibly make a way through the challenges of life? Anthony believed humility alone could find a way.
“Abba Anthony said, ‘I saw the snares that the enemy spreads out over the world and I said groaning, “What can get through from such snares” Then I heard a voice saying to me, “Humility.” ‘ “From “The Sayings of the Desert Fathers: The Alphabetical Collection” as translated by Benedicta Ward
I know as a person that I am not perfect. Truthfully, I am grateful that I have enough wisdom to understand that my imperfection does not separate me from the love of God. I believe that love reaches out to everyone who walks through the doors of the church without exception. I pray we all find healing together.
Today has been an ordinary day of ministry in New York State. The snow has been falling at a constant rate for a couple of hours, the kids are home from school due to the weather, and the mood around the house has been a bit cranky as both parents have had their plans of getting extraordinary amounts of good things done abandoned and thrown to the wind. Meetings were cancelled, plans postponed, and ideas adjusted. In case you had not realized it yet, life still happens to people who live a life in ministry—there is no magical “Get out of jail free” card handed out to ministers when they agree to serve a church.
Before the snow began to accumulate heavily, I went out to visit a member of my church on comfort care. Their identity is known to God and the most I will say is that the individual has had a long period of being seasoned by life. I spoke with the family, agreed to sit with the individual for a while so they could get some rest, and settled down into a chair with Bible and Kindle.
I read a little scripture, prayed some prayers for the individual, lifted up the family in my prayers, spoke for a few minutes about the memories I shared with the individual, and then sat still. After a few minutes of silence, I found myself drawn to my Kindle and the copy I keep on my Kindle of the Carmina Gadelica.
The Carmina Gadelica is a collection of prayers and poems transcribed by Alexander Carmichael after being collected and recorded in the time that crosses the boundary of the 19th and 20th centuries. The Carmina Gadelica is an intriguing book in the fact that it chronicles a blending of cultures between the Celtic traditions that survived and the Christian traditions that took root in the British isles. I find the Carmina Gadelica to be an interesting collection that is very thought provoking.
I was reading through the second volume when the prayer “The Incense” caught my attention. I have come to believe that context affects the way we see the world around us. Sitting by the bedside of this individual as they breathed beneath closed eyes that saw the world when I had visited the day before and that had been bright before pneumonia came to visit in my absence, I read “The Incense” differently than I had read it before.
The translation of the following poem comes from the “Carmina Gadelica: Volume II” as translated by Alexander Carmichael. The poem is entitled “The Incense”
“In the day of thy health,
thou wilt not give devotion,
thou wilt not give kine,
Nor wilt thou offer incense.
Head of haughtiness,
Heart of greediness,
Nor ashamed art thou.
But thy winter wilt come,
And the hardness of thy distress,
And thy head shall be as
The clod in the earth.
Thy strength having failed,
Thine aspect having gone,
And thou a thrall,
On thy two knees.”
I looked up the word “kine” in the dictionary. “Cattle.” Kine is another word for cattle. What does it mean to give cattle in the context of days of health? What do cows have to do with incense or devotion? As a student of religion, my first thought is sacrifice. Sacrifice was once one of the ways how a person expressed regret, fealty, or even respect to God.
The subject in “The Incense” refuses to give kine. They have no sense of devotion, no desire to sacrifice, and seemingly no reason to burn those herbs and fragrant plans which have been burnt in countless traditions to symbolize a drawing near to the divine. The person is haughty, greedy, unrestrained in their speech, and without shame in their time of strength, health, and well-being.
Yet, the poem goes on. Winter will come. They will come under the power of time, age, and weakness in time. Indeed, the person will one day find their life on earth equivalent to a clod of earth in the ground. The poem is bleak in many ways. The poem paints a picture of a person who does not understand their need in the days of their strength.
Sitting by a bedside, watching someone breathe breaths that might be some of their last in this life, and contemplating this poem was a different contemplation than many contemplations that I have had over the years. Am I wise enough to give kine in the days of my strength? Do I have the wisdom to realize that there will come a day when my choices have been removed from my path? If I do understand, do I let that wisdom affect the way that I live my life?
Can I live with gratitude for the gifts I have been given? Can I let that gratitude guide my choices? Can I choose to deny the parts of myself that want to be haughty, that live in greedy places, or that wish to live unhemmed by matters like compassion, empathy, or grace? Can I live a life marked by devotion and prayer? Can I live a life where kine are not for amassing into a giant herd for my profit, but instead exist in my life as a source of life and blessing for those around me? Can I live out my life in faith in such a way that I will one day find myself on my knees in a place marked by trust in God rather than the frailty that comes from regret?
Sitting with someone who reached an age where they were well seasoned affected the way I read the poem. I am not concerned by the individual I was sitting with while reading. The person I was visiting had a life that seemed marked by faith, hope, and love. The person’s presence was enough to remind me that, unless Jesus comes back in their lifetime, even the most righteous person will age and find themselves at a place on the threshold between one life and the next.
I pray that I have the wisdom in my own journey to find the humility the subject of “The Incense” seemed to miss. I pray that when I reach a place where I find myself on my knees, I will find myself enthralled by faith, hope, and love, but not fear.
This year in my annual report to the church there’s a strong statement. I wrote in November and revised earlier this month the idea that “ We need to remember that we are a community unified and united in purpose.” I did not make this statement lightly as unity within the body of Christ is one of the most challenging and most important characteristics of a healthy church.
You will notice I did not write the phrase “uniformity” as the goal is one of connection and not utter conformity. Unity and unification around a concept is important for any community, but especially a religious community. To borrow from Henri Nouwen (on the ninth page in his book “Discernment”) we should be united around the idea of our “one true desire—to know God’s heart and do God’s will in all things.”
There is nothing as antithetical to unification around this desire than arrogance. Arrogance leads us to believe it is okay to ignore God’s call to simple concepts like talking to people instead of about people. Arrogance leads us to believe that we are better than each other or better than those called to particular ministries. Arrogance leads us to engage in a lot of the behaviors that hurt and harm churches.
I think Bernard of Clairvaux puts it well. The saint from the 1100s has been translated (by the Cisterian Order in their 1973 critical translation) as saying “If ignorance makes beasts of us, arrogance make us like demons. It is pride, the greatest of sins, to use gifts as if they were one’s by natural right and while receiving benefits to usurp the benefactor’s glory.”
Now, what’s interesting about this quote is that Bernard prefaces it by pointing out that everyone should know two facts: what they are and that they are not who they are by their own power. Bernard states clearly that everyone needs to know that they are who they are by the gift of God and to accept their role with humility.
Leaders in the church (both lay and clergy) are called by God to places of leadership. They are given gifts and graces to fulfill their role. It is great arrogance to both take these gifts for granted and to ignore the responsibilities that come with them. Bernard warns strongly against dulling one’s blessing by forgetting one’s call and forgetting the purpose for which one has been blessed. Bernard, holding a very strong opinion, writes (pardon the 1970s language of translation)
“When a man, promoted to a high dignity, does not appreciate the favor he received, because of his ignorance he is rightly compared to the animals with whom he shares his present state of corruption and mortality. It also happens when a man, not appreciating the gift of reason, starts mingling with the herds of dumb beasts to the extent that, ignoring his own interior glory, he models his conduct on the object of his sense. Led on by curiosity, he becomes like any other animal since he does not see he has receive more than they.”
Leaders are called to live up to the blessings they have received. One of the greatest challenges that faces me as a United Methodist Elder is the echoes of the words spoken by Bishop Marcus Matthews over me at my ordination. I was told to “Take thou authority…” The bestowed authority is an authority that comes with challenges that are well addressed by this article from Ministry Matters. Nonetheless, it is a promotion that comes from a place of high dignity within my tradition.
On my desk there’s a list of people with arrows. I was ordained by Bishop Marcus Matthews, who was ordained by Bishop James Kenneth Mathews, who was ordained by Bishop Benton Thoburn Badly, who was ordained by Bishop James Mills Thorburn, who was ordained by Bishop Edward Raymond Ames, who was ordained by Bishop Robert Richford Roberts, who was ordained by Bishop Francis Asbury, who was ordained by Bishop Thomas Coke, who was ordained by Archbishop Potter, who was the Archbishop of Canterbury or the Church of England, which was born out of direct apostolic succession from the beginning of the church.
There’s a high calling to the authority that was passed to me by Bishop Matthews. To ignore the weight and the responsibility of that calling would be a great sin. My authority as an Elder in apostolic succession comes with a great responsibility to not only maintain the standards of my office but to lead with integrity the people of God towards our one great and true desire.
Bernard’s words are not simply for leaders though. Believers in the church who are called to follow (both lay and clergy—especially if clergy serve in an episcopally based system or in a system where there is discernment of the body held over the discernment of the clergy) are called to know who they are, where they are, what is expected of them, and to accept the gifts granted to them by God with humility as well. Leaders are gifts from God often sent to teach us things that come unnaturally without help. Do leaders make mistakes? Yes, but they are often present to teach us things beyond ourselves.
As an Elder in that line of apostolic succession, I am also called to be a follower. I am asked to respect the bishop who has been discerned and sent to be the leader of my Annual Conference, am asked to respect my District Superintendent and the clergy who are called to assist in leadership through both the Order of Elders and the Board of Ordained Ministry. I am called to respect the Annual and General Conference, the Book of Discipline, the Book of Resolutions, and even to consider the non-binding words of the Council of Bishops with respect. I am called to participate in the life of the Conference and to use my voice, but I am also called to be a part of a system that is larger than myself. I am even called to consider the advice of the folks that I am called to lead, even if obedience is not required in that last situation due to the traditions surrounding both freedom of the pulpit and the role of the pastor within my church tradition. The calling to be a follower is as integral to my leadership as my call to be a leader.
In both these roles there’s a role both for knowledge and humility. Bernard writes:
“We should, therefore, fear that ignorance which gives us a too low opinion of our selves. But we should fear no less, but rather more, that which makes us think ourselves better than we are. This is what happens when we deceive ourselves thinking some good is in us of ourselves. But indeed you should detest and avoid even more than these two forms of ignorance that presumption by which you, knowingly and on purpose, seek your glory in goods that are not your own and that you certain are not in you by your own power.”
Bernard (in context) is talking about more than just physical goods. Bernard previously calls accepting praise for the spiritual blessings and spiritual roles that God has granted and gifted ability for to be no less than vainglory, which is excessive pride and vanity. Goods in Bernard’s view are more than just physical things. All that we have is given to us for the glory of God. When we claim anything as rightly ours by our own hand, whether it be a pair of jeans, a work of art, or a paycheck, then we are missing the point of why we have what we have in this life. To tie it back to Henri Nouwen, we have what we have for our “one true desire—to know God’s heart and do God’s will in all things.”
It is the greatest arrogance to take what we have been given for this one purpose and to use it to do the exact opposite. God is love and calls us to love. If we turn what God has given us to purposes of hate, isn’t that rightly named demonic? God calls us to care for the least of the children of God. If we hoard what we have from God to the detriment of those who need us to be the hands and feet of Christ, isn’t that the very heart of arrogance? Aren’t such acts drawing away or usurping the very glory of our one true benefactor?
When we are blessed by God we are called to live for that one true desire. When the Holy Spirit works and weaves within us, the tapestry is meant for God’s glory. When the Son grants us life and a place within the family of God, we are called to follow his teachings instead of our own.
I struggled to finish my sermon this weekend at the Maine Federated Church. The subject was challenging, but I was prepared. I struggled to finish my sermon because the cold of the previous week had beaten my voice to a pulp. We were preaching on baptism and how baptism was opened to people of all races. We shared that God loved all people. I publicly declared that God does not think of one race as superior to another. We spoke of deep things even as my voice started to crack.
Sunday night, I watched my Facebook feed explode with statements from pastors and committed Christians from across the spectrum. The vast majority of them were incredibly clear. “Racism is bad.” “God loves all people.” A few of the statements were provocative. A few statements seemed more concerned with politics than with what was actually happening. My public statement on Facebook was to reblog a “Litany against White Supremacy.” I will admit, I was still exhausted by my cold, so I was willing to let that stand for a day or two until I could get a good night’s rest.
Well, I am rested now. I have a cup of hot coffee to sooth my throat muscles, I have spent some time centering myself in my daily devotions, and I am prepared to enter into my pastoral role as one of the resident theologians in my community. So, let’s lay out the theological argument I wish to make. I will not be pulling punches today.
- It is a Christian’s duty to live with a sense of humility
- It is a Christian’s duty to love people like Jesus
- White Supremacy should be considered an abomination
I believe that it is a Christian’s duty to live with a sense of humility. I believe that is a belief that long predates Christianity, has been passed down from our Hebrew forebearers, and should be passed along from generation to generation. I believe that pride has been an issue for the church for nearly the entirety of our history and must be fought with all sincerity.
In my own studies I have been reading through “Penguin Classics: Early Christian Writings,” which is a translation by Maxwell Staniforth (revised by Andrew Louth) of some early letters of church leaders. One letter translated was from the church in Rome to the church in Corinth. It was written by one of the early church leaders in Rome named Clement and is generally considered to have been written during the last decade of the first century with a high probability of having been written around 96 CE. A passage from this letter from one church to another strikes me as fitting and applicable: (¶30)
“Since then we are the Holy One’s own special portion, let us omit no possible means of sanctification. We must bid farewell to all slandering, lewd and unclean coupling, drinking and rioting, vile lusting, odious fornicating, and the pride which is an abomination. God, it says, opposes the proud, but he gives grace to the humble; so let us attach ourselves firmly to men who have received this grace. Let us clothe ourselves in a mutual tolerance of one another’s views, cultivating humility and self-restraint, avoiding all gossiping and backbiting, and earning our justification by deeds and not by words… Self-assertion, self-assurance, and a bold manner are the marks of men accursed of God; it is those who show consideration for others, and are unassuming and quiet, who win His blessing.”
So, Clement was very opinionated. Clement uses several words and makes several claims that I am unwilling to make throughout his letter, especially on the role of women in their homes. I am very glad that this letter is not a part of our scriptures for several reasons, but there are some gems to be found in this old letter.
First, there seems to be a strong opposition to pride in Clement’s worldview. In some places, such as Clement’s insistence on quiet obedience of women, the adoption of humility as a driving force of church life is less than ideal in a modern context, In other places, such as the passage above, there’s a real sense of force behind Clement’s words. Looking through the list of sins Clement lists, the one which is singled out for being especially onerous is pride. Pride is the thing which Clement nails over and over again throughout his letter.
- ¶16 “Christ belongs to the lowly of heart, and not to those who would exalt themselves over His flock. The coming of our Lord Jesus Christ, the Sceptre of God’s Majesty, was in no pomp of pride and haughtiness—as it could so well have been—but in self-abasement…
- ¶35 “Wickedness and wrongdoing of every kind must be utterly renounced; all greed, quarreling, malice and fraud, scandal-mongering and back-biting, enmity towards God, glorification of self, presumption, conceit, and want of hospitality; for men who do these things—and not only men who do them, but men who consent to them—are held in detestation by God”
- ¶39 “Men who have no intelligence or understanding, men who are without sense or instruction, make a mock of us and ridicule us, in their wish to raise themselves in their own esteem. But what is there that anyone who is mortal can really effect? What force is there in anyone born on this earth?”
Clement was very clear in his letter that pride was a serious issue. It can be inferred that Clement speaks out of the worldview of the early church. The conception of pride being an issue and the value of humility was nothing new to Clement or the church in which he lived. We can head back to the end of 1 Chronicles to see King David share similar sentiments. David says in 1 Chronicles 29:10-18: (NRSV)
“Blessed are you, O Lord, the God of our ancestor Israel, forever and ever. Yours, O Lord, are the greatness, the power, the glory, the victory, and the majesty; for all that is in the heavens and on the earth is yours’ yours is the kingdom, O Lord, and you are exalted as head above all. Riches and honor come from you, and you rule over all. In your hand are power and might; and it is in your hand to make great and to give strength to all. And now, our God, we give thanks to you and praise your glorious name.
But who am I, and what is my people, that we should be able to make this freewill offering? For all things come from you, and of your own have we given you. For we are aliens and transients before you, as were all our ancestors; our days on earth are like a shadow, and there is no hope. O Lord our God, all this abundance that we have provided for building you a house for your holy name comes from your hand and is all your own. I know, my God, that you search the heart, and take pleasure in uprightness; in the uprightness of my heart I have freely offered all these things, and now I have seen your people, who are present here, offering freely and joyously to you. O Lord, the God of Abraham, Isaac, and Israel, our ancestors, keep forever such purposes and thoughts in the hearts of your people, and direct their hearts towards you.”
At this moment in the story of scripture, David has prepared the way for his son Solomon to build a temple in Jerusalem. David has accomplished a great deal in his life and is approaching the end of his reign. David has led imperfectly but is completing his reign in peace, which is a blessing few of his descendents would know as the generations would pass. Here at the end David gives thanks to God through an honest lens that gives thanks to God and puts his life in perspective.
David sees himself as a transient in these words. He does not claim the right and power over all that he had done and all that he has gained. He seeks humility. He states that all of God’s blessings are from and ultimately are for God’s purposes. He lives out the humility that Clement claims we must seek. Clement is echoing David’s statement on human transience in this life when he asks what real effect the proud can have in this world. The people of God are here in this world for a moment. The people are being invited to live in humility by both Clement and David.
Going back further we see a real sense of a call to humility from the earlier tales of faith. When Abram was called in Genesis 12:2-3, the following words are shared (in the New Revised Standard Version) with the one who would become Abraham: “I will make of you a great nation, and I will bless you, and make your name great, so that you will be a blessing. I will bless those who bless you, and the one who curses you I will curse; and in you all the families of the earth shall be blessed”
From the very beginning, the call of God comes with an understanding that the blessing that will come to Abraham is for the very purpose of Abraham becoming a blessing to all the families of the earth. His call is to head out into the world as a transigent. His call, the call to create a nation, will begin with him being an immigrant in a strange land. The call of Abraham is not into a castle or highly advantaged place in society, but to live as a stranger in a strange land.
Throughout the scriptures, God calls the humble time and time again. Even figures like Jacob, who was not humble, had to go through humbling circumstances before they were fully ready to take their place in the story of God’s life-bringing and grace. Being a Christian is a call into a tradition which has been marked by a strong need for humility. Jesus told a parable in Matthew 26 about an employer who hired servants throughout the day and paid each the same amount to each. The ones who began earliest in the day believed they deserved more, but it was the employer’s choice to be generous. All who follow Christ are called to understand that by God’s choice the first may become last just as the last may become first.
I also believe it is a Christian’s duty to love people like Jesus. When Jesus came across the other, Jesus acted with compassion. It is true that Jesus called people to repentance and expressed extreme disappointment and occasionally foretold woe for cities that refused to repent like those in Matthew 11:30-34 and the Samaritan village in Luke 9:51-56. Jesus also expressed hope for those of other races than those of Jewish descent when we shared the parable of the Good Samaritan in Luke 10:25-37, shared a story of a faith-filled Roman Centurion in Matthew 8:5-12, and told the story of the Samaritan woman in John 4:1-42. Jesus seems less concerned with where people are from than how they react.
Jesus’ love was not bound to one race or one people. The very call of Acts 1:8 is to make disciples by witnessing to the ends of the earth. The very call of the Great Commission in Matthew 28:18-20 is to go out and make disciples of all nations. The call of God is to reach out to all people because God called for all people. Jesus’ compassion was for every people of earth—that is why are were sent out to share the good news in the first place.
This should go without saying, but this love informs us. If we want to live a life with Jesus, we will be remade through and like Jesus. Paul wrote to the church of Romans in 8:9-12:
“But you are not in the flesh; you are in the Spirit, since the Spirit of God dwells in you. Anyone who does not have the Spirit of Christ does not belong to him. But if Christ is in you, though the body is dead because of sin, the Spirit is life because of righteousness. If the Spirit of him who raised Jesus Christ from the dead will give life to your mortal bodies also through his Spirit that dwells in you.”
Later on the effect of God’s Spirit and Christ’s love is further laid out by Paul in Romans 10:10-13:
“For one believes with the heart and so is justified, and one confesses with the mouth and so is saved. The scripture says. ‘No one who believes in him will be put to shame.’ For there is no distinction between Jew and Greek—the same Lord is Lord of all and is generous to all who call on him, For, ‘Everyone who calls on the name of the Lord shall be saved.’”
So, let’s be clear on these points. Our life, our eternal life, comes from God. Jesus’ Spirit comes into us and gives us life. The Spirit of Christ who loved faithful people of different backgrounds has opened salvation to all who call on the name of the Lord. The God of the Jewish people is the same God as those who are Greek, Roman, African, Asian, or any other form of human.
With all these things in mind, I have to say that I firmly believe that white supremacy is an abomination which must be resisted with all of our strength, all of our willpower, and all of our heart. White supremacy claims that one race is superior to other races, but God has called us to humility. To claim an inherent greatness for people of one skin color is to walk in the exact opposite direction of where Jesus walked. To claim an inherent inferiority for people of other ethnicities is abominable for many reasons, but especially because it stands in direct contradiction to the teachings of Jesus.
In Luke 14:7-14, the following is shared by Jesus Christ, the author and perfecter of our faith:
“When he noticed how the guests chose the places of honor, he told them a parable. ‘When you are invited by someone to a wedding banquet, do not sit down at the place of honor, in case someone more distinguished than you has been invited by your host, and the host who invited both of you may come and say to you, ‘Give this person your place,’ and then in disgrace you would start to take the lowest place. But when you are invited, go and sit down at the lowest place, so that when your host comes, he may say to you, ‘Friend, move up higher’; then you will be honored in the presence of all who sit at the table with you. For all who exalt themselves will be humbled, and those who humble themselves will be exalted.’
He said also to the one who had invited him, ‘When you give a luncheon or dinner, do not invite your friends or your brothers or your relatives or rich neighbors, in case they may invite you in return, and you would be repaid. But when you give a banquet, invite the poor, the crippled, the lame, and the blind. And you will be blessed, because they cannot repay you; for you will be repaid at the resurrection of the righteous.’”
When teaching on humility, Jesus first told people to choose the worst places at the table. To be certain, there is a chance that this is a story about practically putting oneself in a place where someone could be honored by the host when they are asked to move up, but there’s also a real sense of Jesus noticing what is happening around him and inviting people to a place of honest humility. Jesus states that a person or people will be humbled when they seek to their own exaltation.
Is there any more clear description of self-exaltation than to say that your race is inherently superior to all of the others? Is there any more clear way of looking at this situation than as an invitation to being humbled for your actions? Is there really something so special about being white that leads people to believe that they alone are exempt from the call to humility? As a white male, I have to say that whites are no more exempt from this rule than men—any attempt, whether based on gender or race, to say that my people are superior to other people (either as men or as people of European descent) is foolhardy and an abomination.
Who should come to the banquet of celebration? The other is to be invited. We are called to humility and hospitality in life, Events like those in Charlottesville this past weekend are incompatible with Christian teaching. People who live out their faith through terrorism and violence do not exemplify the Christian life and they are certainly not acting on behalf of Christians who hear our call as a people to humility, repentance, and community.
For me, today’s readings from the Revised Common Lectionary are falling on blessed ears. In particular, I feel very blessed by one verse in the selections. 1 Peter 3:8 immediately drew my attention when I read through the readings this morning. In the New Revised Standard Version of the Bible, the verse says “Finally, all of you, have unity of spirit, sympathy, love for one another, a tender heart, and a humble mind.” The New International Version translates this passage “Finally, all of you, be like-minded, be sympathetic, love one another, be compassionate and humble.” The old school King James Version translates this passage “Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous:”
While I don’t often read The Message, 1 Peter 3:8-12 is a good read as well:
Summing up: Be agreeable, be sympathetic, be loving, be compassionate, be humble. That goes for all of you, no exceptions. No retaliation. No sharp-tongued sarcasm. Instead, bless—that’s your job, to bless. You’ll be a blessing and also get a blessing.
Whoever wants to embrace life
and see the day fill up with good,
Here’s what you do:
Say nothing evil or hurtful;
Snub evil and cultivate good;
run after peace for all you’re worth.
God looks on all this with approval,
listening and responding well to what he’s asked;
But he turns his back
on those who do evil things.
I was drawn to this passage today because I was reminded of the value of loving others yesterday. I had a good long conversation with a colleague who has been slowly becoming a friend since the creation of the Upper New York Annual Conference. We talked about the future of the church over a delicious Persian lunch and talked about our own journeys in her church after the meal had ended. Our time was a blessing.
It reminded me of many conversations that I have had with other colleagues and friends over the years. The time together reminded me of late night debates and conversation in the dorms, dining halls, and at BT’s with my friends from Roberts Wesleyan College. The time together reminded me of sitting at study groups at a diner on Route 104 and over the bookstore counter in seminary at Colgate Rochester Crozer Divinity School. The conversation reminded me of the relationships I have built at Annual Conferences with my sisters and brothers in the United Methodist Church first in Buffalo as a part of Western New York Annual Conference and then at the OnCenter in Syracuse with the Upper New YOrk Annual Conference. The time in fellowship reminded me of the deep conversations that took place and the relationships we have built at Silver Bay and in Rochester through the Annual Meeting of the UCC which I shared with newfound sisters and brothers over the past few years. I was reminded of all of these blessed ministries through time with a colleague who is becoming a friend.
The next two weeks are going to be very busy for me as a pastor. There are a lot of meetings to attend for both of the denominations that I serve. There are a lot of things that I will need to get done in order to do the very best I can in those situations. While I imagine that the UCC Annual Meeting will not likely be very stressful for me (due to the very congenial and loving nature of the folks that I generally have experienced during those meetings), I know that the UMC Annual Conference will definitely have moments of tension and stress. I am entering a very busy time in my year, but occasions like the one I engaged in yesterday remind me that there are blessings ahead.
The Message tells us to snub evil and cultivate good. How does one cultivate good? You cultivate good in the garden world by taking good care of your soil, maintaining healthy plants, and keeping pests (and pets) away from your plants. In time, plants grow because you care for them. I imagine that the next few weeks will have many opportunities to cultivate relationships. I pray that I take the time to cultivate good in the midst of all of the challenges.
The King James Version reminds us to have compassion for one another. In situations of stress and challenge, can be easy to desire victory at any cost. The act of having compassion is an act which can be a blessing in situations that naturally lead to division. The act of receiving compassion is an act which can be a blessing in situations that naturally lead to withdrawal from relationship. King James Version of this verse reminds us to enter into a reciprocal sharing of compassion. Compassion passed around a circle of folks just like we pass around the cup during communion. The body and blood of Christ for everyone around the table–the compassion of sisters and brothers for all in the family.
The New International Version binds together compassion with humility. In this translation we are reminded to go beyond compassion for others. We are invited to enter into humility. We are invited to humility when we live in a world where there are groups calling for win/lose scenarios. Humility in victory might mean not letting it go to your head. Compassion and humility in victory might mean sitting in grief with those who believe different than you. Humility in loss might mean taking the long view of matters instead of taking it as a critique of your position, your belief, or your character. Humility and compassion in loss might remind you to look beyond yourself even as your grieve. Hopefully, humility and compassion might lead us to seek situations where there are no winners or losers. We might be led to places where we are family instead of combatants.
The New Revised Standard Version reminds us to have tender hearts. This challenge might be greater than any other challenge for those of us who have been in the trenches of denominational squabbles for years. I am reminded by my friend and colleague that there is room for tenderness and growth in relationship even when everyone at the table has had challenges in their past. There is still room for love and growth in hearts that often wear suits of armor into challenging meetings. If we can risk being vulnerable, there may be places where even hearts broken with grief and loss can find new life.
I am thankful for this verse today and for all the colleagues and friends who have shared love with me over the years. I am grateful that love still rests at the heart of what it means to be Christian.