Monday, January 27, 2020

Epiphany 3A 2023 - Follow

 Epiphany 3A – Jan. 22, 2023- St. Mark’s Episcopal Church – Charleston, SC


Have you experienced this ?   Waking up in the dark, disoriented, at home or away,  and what’s the first thing you do?  For me, it’s getting oriented to where I am by looking for  a nearby light: clock, watch, phone, nightlight.. When I see the light, then I know where I am.  Has this happened to  you?

In our gospel reading from Matthew this morning , he quotes the prophet Isaiah, as he tells us about the beginning of the public ministry of Jesus –

“The people who sat in darkness who sat in darkness have seen a great light – and those who sat in the region and shadow of death, light has dawned…”

(do you recall that we read this on Christmas Eve?)

I want to take a little time to sketch out some of the background…

Matthew sees the beginning of Jesus ministry as the dawn of a new day after a very long night of darkness. St. John would say, “the light shines in the darkness.” For  Isaiah, that darkness was the Babylonia captivity and, for Jesus, that darkness probably was the Roman occupation as well as separation from God.

So, here is Jesus, fresh from his baptism and followed by the temptation in the desert, and his public ministry as an itinerant, that is, wandering rabbi launches..

Sometimes we get the impression that Jesus was an illiterate  country bumpkin with little to no formal education.  That does not appear to be the case. The Jewish people took the religious education of their children very seriously and especially during and after the exile period.  Schools were attached to the synagogues and there were three levels of education…with everyone being required to complete the first two…The Pirke Avot, a writing from the Mishnah which is a compilation of Jewish ethical teachings, describes it this way…

First level:  Between 5 and 9, one begins a study of the Torah – lots of memorization – Boys and girls

Second level:  Between 10 and 13 – the study of the other writing – prophets, psalms, wisdom, and more..  upon completion of this stage, a participation in the first Passover – definitely boys – maybe girls depending upon the community..

This is where formal religious education ended for most people…

The third level – at fifteen-  engaged with a study of the Talmud…if the young person was wealthy or recognized as particularly gifted.. because this was age when young men were expected to learn a trade, to get married at eighteen and by twenty to pursue that trade, and by thirty to be in full vigor and mastery…in other words, they needed to be self-supporting…[1]

And, if they were not self-supporting, someone had to underwrite them..

Jesus most certainly completed the first two levels and more than likely the third… he definitely spoke Hebrew, Aramaic, and Greek ..and perhaps some Latin.  His third level of education had probably been underwritten by his home synagogue.

After completing his training, it appears that he  followed John the Baptist – an itinerant teacher – prophet  for a time, was baptized by him and then he drawn into  the desert for a time and testing and discernment about his own ministry.  He emerged to begin his own ministry as an itinerant rabbi..

In our age of mass communication, our religious teachers are not normally itinerant - but in Jesus’ day, it was the norm…” “

Dr.  Shmuel Safrai,  an Israeli university professor, and author, writes there were hundreds and perhaps thousands of such rabbis circulating in the land of Israel in Jesus’ day. These rabbis did not hesitate to travel to the smallest of the villages or the most remote parts of the land. They would often conduct their classes in the village square or out under a tree (Safrai, ibid, 965) [2].. In some instances, classes would be conducted in someone’s home. Often these classes were small. The rabbis did not hesitate to teach as few as four or five students. According to custom, one could not charge for teaching the Scriptures, so the itinerant rabbi was dependent upon the hospitality and generosity of the community. Many rabbis carried their food with them – a pouch of meal and a few olives. From such they subsisted, not wanting to be a burden to their host. The rabbi’s stay in the community might last from only a few days to weeks, or even months. However, for the long term student (“disciple”), learning from a rabbi meant traveling, since the rabbi was always moving from place to place. If one wanted to learn from a rabbi, one had to “follow after him.”

Attaching oneself to a rabbi was like a graduate course.. sort of like a traveling seminary

The idea was that you were drawn to them and asked them to take you on..and you walked with them and followed them – learning interpretation , seeing how they blessed their food, how they applied Torah to everyday life  and at the end of your time with them – two or three years , you would begin to gather your own disciples..and launch your own ministry.

Now… consider our reading this morning, normally the way you’d attach yourself to a rabbi, was you’d get interested in their teaching and then ask to follow them..

What’s interesting here, in Matthew,  is that Jesus does not wait for the wealthy and gifted to seek him out- instead he recruited some very unlikely folks…

And in that final verse – we have a summary of what Jesus and his disciples did –

He taught, he proclaimed, he healed…is this not a good job description for the Church?

 

Three questions

1.   So, to us.. Jesus Christ our resurrected Lord is still the light in the darkness – the fixed point to which we can orient ourselves –

What is darkness under which you are sitting?  No matter how dark it is… the light of Christ is shining.. ask him to help you see it…..

2.  By virtue of our baptism, we are called to be his disciple – can we learn to follow? We need Jesus to be our savior but are we willing to follow him as our Lord?

How hard it is for us to follow—

And how fearful we are of putting our trust in a leaders who prove unworthy of that trust—and there is no doubt that people will let us down..but there is one who will never let us down and that is Jesus Christ..

So, second question – how can we learn to follow? 

by studying his words, his teaching, and his actions—

in prayer – by saying directly in prayer – Lord, I am willing to follow where you lead.. forming that intention  and then learning how to get attuned to the interior leading of the Holy Spirt.. and to pray – thy will be done..

by being in the presence of others who love Jesus and who seek to follow him and usually we can find them at Church– by keeping good company..

and finally,  how are you doing with fishing for people?   The call to catch people for the kingdom did not die with Peter and Andrew, James and John – it is our call too… and this can seem sometimes like a heavy – I was afraid that if I really let Go get a hold of me , I’d start preaching like the Beaufort Street Preachers.. practically assaulting people with the gospel..

No,  if you are willing, God will use every bit of who you are and your life experience to teach, proclaim or heal… in ways we cannot anticipate..

Here’s a true story about how God uses every bit of our life experience to be able to connect with others… that from the Rev. Courtney Ellis – a Presbyterian pastor –

She writes that she was in high school, their chorus teacher made them learn to sing Silent Night in German…she and the other students thought it was ridiculous and complained bitterly about it…

Fast forward ten years. She is ordained and conducting a Christmas service in a nursing home.. some resident had walked in and others were rolled in.  She went around and greeted people  noticed one man in a wheel chair who was very unengaged and asked about him, “O that’s Arlo, he’s non verbal.”  They went on with the service and at the end they sang Silent Night in English – she noticed his lips were moving and she leaned over and heard him say “Stille Nacht” – she repeated it back and then began singing Silent Night to him in the German language that she had learned so many years before.. He sang along – every word.  

She said, I realize now that God had me learn Silent Night in German just for Arlo. 

When it comes to being a fisher for people, God does not waste any of our experience… but will use it all to connect so that we can be hold up the light of Christ to those who are sitting in darkness -

So, on this day… if you are sitting in the darkness, look for the light of Christ – it’s there – the light shines and the darkness cannot overcome it..

And on this day, hear anew your own call to follow Jesus Christ..  “Follow Me”

And on this day, be willing to be the light for another…

 May we be faithful to this in our own time…  Amen.

 



[1] Study Shows Jesus as Rabbi - Bible Scholars  (Professor Shmuel Safrai, in his article, “Education and the Study of the Torah,” 945-970 in Volume Two of The Jewish People of the First Century,)

[2]Ibid.

Monday, January 6, 2020

Myrrh and MIssion



A beautiful meditation ....

                                                           Myrrh and Mission

Myrrh is a mystery to most people. Gold we understand, and we can make a good guess about frankincense. But what is myrrh? And why would anyone give it to a baby?
Myrrh is a fragrant resin produced when certain types of trees receive wounds that penetrate past the bark and into the wood. The resin gathers and hardens into crystals. These crystals can be burned like incense or ground into a powder that can be mixed with creams and liquids. In ancient times, myrrh was used as a beauty aid, for medicinal purposes, in worship, and in burial rites.
We see all of these uses in the Bible. Queen Esther used myrrh in her beauty preparations prior to meeting the Persian king (Esther 2:12). In Mark’s Gospel, Jesus refuses to drink the pain-dulling wine mixed with myrrh before being crucified (Mark 15:23). Myrrh played an important part in religious ritual. In the book of Exodus, God prescribes myrrh as a key ingredient of the oil used to consecrate priests as well as sacred places and things (Exodus 30:23). John’s Gospel recounts that Nicodemus brought a mixture of myrrh and aloes to prepare Jesus’ body for burial (John 19:39). Myrrh was likely one of the spices carried by the women who discovered the empty tomb on Easter morning. Because of these last uses, Eastern Christians name the women and men who prepared Jesus’ body for burial and accompanied him to the tomb as the myrrh-bearers.
The magi’s gift of myrrh captures all these meanings: beauty, healing, holiness, and death. And, in so doing, this gift helps us to understand Jesus’ mission in the world. The magi were searching for a king. The kingdom that Jesus came to announce is a kingdom of beauty, healing, and holiness—a kingdom inaugurated by Jesus’ saving death.
As myrrh originates in the wounds of a tree, the kingdom is born in the water and blood issuing from the wound in Jesus’ side. As a beauty aid, myrrh was renowned for restoring youthful vitality to aging skin. Similarly, in Christ all things are made new, reborn and restored. In his public ministry, Jesus announced the in-breaking of the kingdom with mighty deeds, signs, and wonders. Many of these signs were acts of healing. But these healings went beyond a return to physical health. Jesus healed lepers and the woman with a hemorrhage, ailments that excluded them from participation in the community. Similarly, by raising Jairus’s daughter and the son of the widow of Nain, he restored both them and their families, offering security and a future.
Most profoundly, Jesus’ mission was a call to holiness. Everyone who claims to follow Christ is called to follow his path of holiness. This holiness is not about abandoning a sinful world, but about embracing those in greatest need. Like the myrrh-bearers of the Gospels, we are called to accompany the poor, the outcast, the sick, and the dying, offering comfort and compassion, honoring their dignity as children of God.
Like the wise men and women throughout history who have searched for Jesus, we must ask ourselves: How can we, weak and wounded as we are, become myrrh-bearers to a world desperately in need of beauty, healing, and holiness?

—Mary Elizabeth Sperry


Mary Elizabeth Sperry holds a master’s degree in liturgical studies from the Catholic University of America. She has worked for the United States Conference of Catholic Bishops since 1994 and is the author of numerous articles and books, including Scripture in the Parish: A Guide for Catholic Ministry. Visit her blog at maryelizabethsperry.com.

Friday, December 13, 2019

What a world and a time...



What a world and what a time to live.. This morning I am standing at the kitchen sink drinking turmeric tea from India, peeling and eating an orange from Florida, and watching the rain pelt down on the profusely blooming pink camellia in my backyard. How unbelievably rich I am.




Wednesday, December 11, 2019

Advent Supper Table Thoughts on Joyful Hope




This Advent our family has been using the following blessing form at supper and one line in particular got me thinking.. It goes like this:

Leader:  Maranatha! Come, Lord Jesus!
All:        Maranatha!  Come quickly!

Leader: Blessed are you, Lord God of all creation.
              Blessed are you in the darkness and the light.
              Blessed are you in this food and in our sharing.
              Blessed are you as we wait in joyful hope
              for the coming of our Savior, Jesus Christ,

All:       For the kingdom, the power, and the glory are yours,
              now and forever. Amen.

It was the phrase joyful hope that caught my attention.   I cling to hope all right, but often it is not joyful.  The first few nights, I left out the word joyful and now have put it back in.  Is it possible to still have joyful  hope even in in the midst of confusion, depression, loneliness or grief?  Is it possible in the midst of conflict, division,  vitriol in the public square, and the overwhelming amount of pain in the world?   I wonder.  Then, today, remembered this comment from C.S. Lewis on hope..


Hope is one of the Theological virtues. This means that a continual looking forward to the eternal world is not (as some modern people think) a form of escapism or wishful thinking, but one of the things a Christian is meant to do. It does not mean that we are to leave the present world as it is. If you read history you will find that the Christians who did most for the present world were just those who thought most of the next. The Apostles themselves, who set on foot the conversion of the Roman Empire, the great men who built up the Middle Ages, the English Evangelicals who abolished the Slave Trade, all left their mark on Earth, precisely because their minds were occupied with Heaven. It is since Christians have largely ceased to think of the other world that they have become so ineffective in this. Aim at Heaven and you will get earth "thrown in": aim at earth and you will get neither.--C.S. Lewis, Mere Christianity, Book III, Chapter 10

The joy of this kind of hope is not, I suspect,  related to a feeling of happiness but rather to trust that God will make it right - is making it right-  even though it is not visible at present. St. Paul did not live to see the Christian faith spread to the corners of the known world.  Could Wilberforce and friends have imagined the degree to which their campaign for human dignity would continue to bear fruit? Perhaps the joy comes in trusting and anticipating that all shall be well.  That, for me , is not a loud joy but a very quiet joy - a flicker in the darkness rather than a brightly burning flame. So, this Advent, I will claim waiting in a quiet Advent hope and trust that, in aiming for heaven,  the joy will come.

Sunday, December 1, 2019

A hymn in honor of St. Joseph

        



         Although Advent has just begun, I am looking forward to preaching on Advent 4.  This year in the lectionary, we hear about St. Joseph. In years past I looked for hymns to honor him but found almost nothing.

          Consequently, some years back I composed a simple text - works for both kids and adults-  to go with the tune of  W Zlobie Lezy -  a traditional Polish carol.   My intention was to honor both St. Joseph and my husband John's Polish heritage.  When John and I were first married (and long before seminary and ordination), we attended Christmas Eve Midnight Mass at his home church - The Basilica of St. Stanislaus the Martyr in Chicopee, Ma.  The entirely liturgy, including the hymns, was in Polish.  I remember hearing  W Zlobie Lezy sung by their choir and accompanied by a string quartet.  It was beautiful and left a lasting impression.

           W Zlobie Lezy has an interesting story.  The carol was translated into English by Edith Margaret Gellibrand Reed (1885-1933) and entitled Infant Holy, Infant Lowly.  Reed, a British musician and playwright, found the carol in the hymnal Spiewniczek Piesni Koscieline (published 1908), though the tune itself may date back as far as the thirteenth century. The Polish text could possibly be attributed to Piotr Skarga (1536-1612).

Here is link to the tune with the text of Infant Holy, Infant Lowly.   

Below is the text... feel free to use it with attribution.



Faithful Joseph – for Advent IV – Year A
                        Dedicated to the Glory of God and in thanksgiving for my husband, John A. Olbrych, Jr.


Faithful Joseph, faithful Joseph
Listening to the angel’s voice
Faithful Joseph, Faithful Joseph
Faithful in the painful choice.
To honor Mary and her baby
Who did come to save us all.
Faithful Joseph won’t you help us
Be as faithful as you are.

Dreaming Joseph, Dreaming Joseph
Listening to the Spirit’s call
Dreaming Joseph , Dreaming Joseph
Dreaming, knew he heard God’s call
Listened to the angel’s warning
Saved his family from death’s thrall
Dreaming Joseph won’t you help us
Be a dreamer like you are.

Holy Joseph, holy Joseph
Listening ever for God’s will
Holy Joseph, holy Joseph
Listening through the night so still.
Loving Mary and the baby
Who grew to be our Lord
Holy Joseph, won’t you help us
Be as holy as you are.


Text:  JC Olbrych, 2015
Tune: Traditional polish carol  (W Zlobie Lezy), 13th c.,   Infant Holy, Infant Lowly


© Jennie Clarkson Olbrych






Tuesday, November 19, 2019

Speak, Lord - A Meditation on Listening


          
Samuel - Pietro Annigoni- Italian. 1910-1998

          I am not a good listener and do confess it freely, although not happily.  As a culture, many of us seem to be struggling with listening well.  We are too impatient when someone seems to be droning on and not getting to the point.  Too prone to interruption or planning what we will say in response. Too quick to offer a solution to what we  see as the problem needing to be solved. Too ready to chime in with our own experience when it resonates with what is being said.   Kyrie, eleison! Who will deliver us from this failure to listen?  How many opportunities have we missed to truly hear another and to form, deepen or mend relationship with them? How many times have we missed God speaking to us through that same other or even in the quiet of the night?
          The story of God speaking to the boy Samuel in the quiet of the night was, perhaps, one of the first bible stories that registered with me as a night-owl, God-curious child. (1 Sam.3) I was encouraged that God might actually speak at night in an audible voice and wondered if sleeping in the church by the altar might increase the likelihood of the same for me.  My heart warmed to Samuel in his confusion.  I felt sorry for Eli who was blind and kept getting awakened from an old man’s restless sleep.  Later, when reading the story with a more adult awareness, it was apparent that Eli had stopped listening to God.  But, in the critical moment, when God’s call came to Samuel, Eli knew just what was needful – that is, to listen, to hear, to understand, and to obey – all meanings of the word shamea - a form of which was used by Eli in his instructions to Samuel - "Your servant is listening."   This word is closely related to shema as in the great commandment to Israel known as The Shema - Hear, O Israel! (Deut. 4:6-9).  This same command to Israel was quoted and enlarged by Jesus in his disputations with the scribes at the Temple which we read about in Mark 12:28-31. 
          When the boy Samuel kept hearing his name called in the night, his mentor, Eli, counseled him, “ ‘Say, speak LORD, for your servant is listening.’ ”   Samuel listened to Eli and, following his instructions, heard the LORD call his name once again.  Then, as you will recall, the LORD commenced to give Samuel some fairly hair-raising instructions which Samuel, having listened, faithfully relayed to Eli.  It is noted of Samuel near the end of the chapter, that “Samuel grew, and the LORD was with him and let none of his words fall to the ground.”  What wonderful fruit for Samuel came from listening carefully and faithfully.  Samuel was enabled to live with an awareness of God’s presence with him, and the people trusted Samuel’s words.   What more could any of us want?
          When St. Benedict set pen to paper (or stylus to parchment) in the sixth century and composed his simple rule for beginner monks, the very first word he wrote was Obsculta which means Listen.  Benedict invited them and us to “listen with the ear of the heart.”  That is, to listen from the center of our being and as an act of love.  Paul Tillich, speaking from the twentieth century, touches on the same thing when he says, “the first duty of love is to listen.” [1]  Might we suggest, then, that listening and loving the other are deeply connected? 
          When someone has listened deeply and faithfully to us, our trust in them grows as we come to know that they are truly present to and with us.   In the bond of trust, the foundation of love is laid for we cannot love what we do not trust.  We can be attached to that which we do not trust but attachment is no guarantee of genuine, life-giving love.  Listening not only builds the foundation of love, it makes relationship possible – not only between people but also between ourselves and God. 
          How, then, can we learn anew to listen? For a newborn, and, even while still in the womb, learning to distinguish between voices – and especially the voices of the beloved- is one of our very first lessons.  For Samuel, the LORD’s voice spoke into the quiet of night.  For Elijah, God spoke, not in wind, earthquake or fire, but in a still, small voice (1 Kings 19:11-13).  Silence is our most important teacher in learning to listen and to distinguish between the outer and inner voices.
           Recently, we had a hurricane in our area with accompanying loss of electricity.  I marveled at how quiet our house and our neighborhood became in an instant. Many of us can tune away outward noise but we are less able to deal with the inner racket to which we have become almost unthinkingly accustomed. Once, when I complained about inner noise, a spiritual friend suggested that I try to learn to listen for the silence beyond the noise.  It’s there, and we can teach ourselves to listen for it.  It helps, too, to be aware of the content of our inner voices.  For me, it’s usually worry about various things, remembering to-do’s, replaying conversations I wish had gone better, problem solving, and remembered voices of parents or other long-gone folks (for good or ill).  Journaling about these as well as offering them to God can help us make peace with them.  And, it is that- the sense of being at peace with oneself, one’s life, and with God - which can help us listen more carefully not only to others but also for God.  This is, I believe, because having some measure of peace makes it possible to create a space into which another can speak and be heard. 
          God spoke into the spaciousness and quiet darkness of a holy place, and Samuel heard.  May we ask God to help create that space in us so that, like Samuel, we too may say, “Speak, LORD, your servant is listening,” and we may hear rightly.

The Rev. Dr. Jennie Clarkson Olbrych (ret.), Charleston, South Carolina. 10.1.19

This first appeared in a slightly different form in The Anglican Digest-Autumn, 2019



[1]Paul Tillich - Love, Power, and Justice. 1960. “In order to know what is just in a person-to-person encounter, love listens. It is its first task to listen.”



Thursday, August 22, 2019

The Inward Sea

So love this quotation from the mystic, Howard Thurman...what would your island look like?

“There is in every person an inward sea, and in that sea is an island and on that island there is an altar and standing guard before that altar is the “angel with the flaming sword.” Nothing can get by that angel to be placed upon that altar unless it has the mark of your inner authority. Nothing passes . . . unless it be a part of the ‘fluid area of your consent.’This is your crucial link with the Eternal.”

Howard Thurman, Deep Is the Hunger: Meditations for Apostles of Sensitiveness (New York: Harper, 1951),