Preparation for Lent

Civil Unions in the Church of England...?

Ruth Gedhill religious correspondent for the London Times speaks to the Reverend Canon Dr Giles Fraser of St. Paul's Cathedral about proposed legislation in England that would allow for same sex civil unions to be conducted in churches.

Canon Fraser is an outspoken liberal clergyman in the Church of England and he clarifies the church's position as well as his own preferences. Given the controversies over the state of same sex relationships in our civil law, the conversation is quite interesting.

Blessings

Seraph

Demise after DOMA?

Today as the United States Supreme Court hears arguments that challenge the Defense of Marriage Act (DOMA) I had a chance to read this post from last year with some thoughts on the matter of Civil Marriage equality. I understand the discomfort many Christians have with further redefinitions of marriage which is for us not just a civil contract but also a matter of religious conviction. Here are my two cents on the matter...

"...Though many Christians are going to try to deny "the obvious," evangelical leader Dr. Albert Mohler believes gay marriage is going to become normalized: "I think it's clear that something like same-sex marriage is going to become normalized, legalized and recognized in the culture. It's time for Christians to start thinking about how we're going to deal with that," he said recently on the Focus on the Family radio program.

Mohler, president of The Southern Baptist Theological Seminary, was speaking in response to the Obama administration's decision to stop defending the 1996 Defense of Marriage Act – federal law that defines marriage as between a man and a woman – in the courts...."

Finally from a prominent evangelical,an admission of what has been clear to many of us for a long time. A secular society which was founded upon principles of equality and has developed along the lines of equal protection and treatment under the law for all its citizens should not enshrine discrimination against the relationships of some. Gay and lesbian citizens of our country should have the same rights to establish relationships which are recognized by civil law, as is already the case in a growing number European countries, Canada and several states of our Union.

Despite the cries and lamentations from many Christians as to how the sanctity of marriage, the church’s sacraments and the nature of the family being threatened, I see no imminent demise of marriage or the family as a result of this. Here are a couple of thoughts as to why:

First of all the uniqueness of the male –female bond is biologically based, inseparable from who we are and how we propagate as a species. Governmental recognition of relationships of whatever kind do not fundamentally change a reality for humans; it takes opposite sex partners for a relationship to bring about new life. This reality is attested to in the book of Genesis and quoted by Jesus when he said “male and female he created them”. Unless humans evolve beyond what seems possible to us now or science makes reproduction obsolete, there is no real threat to the male-female design which is essential to the continued existence of humans. That uniqueness, blessed explicitly by God in creation and obvious in daily life in our planet is not amenable to change by any human made laws.

Secondly, it is not gay marriage or its possible equivalents that pose a threat to opposite gender marriage and families. Non gay men and women do quite well in that regards. Serial monogamy, cohabitation, divorce, the hook up culture so prevalent in our day pose greater challenges to marriage and the family than any gay or lesbian couple wanting their union recognized by law. Even among Christians, divorce and cohabitation before marriage are commonplace. Just considering sheer numbers makes the assumption that the demise of marriage falls on the lap on expanding its definition to include same gender couples is laughable.

I think for those interested in the "Defense of Marriage" honesty requires us to identify the real enemies to defend from! We should objectively place the blame for its perceived demise, where it should lie, with us, not those who have not been able to “get married” ever in our society! With that reality clear in our minds then we can address the crisis in our relationships! Maybe our focus should be on enriching and strengthening our marriages and families, not so much in nay saying the relationships of others.

As Episcopalians we are Christians who hold a sacramental worldview. God is made manifest , reveals himself to us in the natural, the commonplace, and the stuff of this world. He certainly needs no help from us in deciding what to bless, where he should manifest himself or what things he should call holy! Sacraments are for us visible signs of an invisible grace which is God’s alone to grant. The church merely recognizes these occasions; we do not dictate them to God, nor can any government or law making body!

It is for Christians to discern where God makes himself present, yet sincere Christians have at times disagreed as to the particulars. The sacrament of marriage, between a man and a woman, as defined by Scripture, understood in Christian tradition, is one of those areas. For some Christians this can only happen once! Divorce, though legal does not invalidate the sacramental reality and remarriage is not a possibility, in fact it is considered sin. For others, despite the desire of God that marriage be permanent, people often fail and God does grant grace after divorce even for remarriage.

No community of faith is forced by law in our society to perform sacramental acts against it convictions and doctrines! The Roman Catholic Church, despite the legality and prevalence of divorce in our society does not remarry divorcees, whereas many other communities of faith do so. This right of Christians in our society to practice faith without government interference is certainly in no danger from the repeal of DOMA.

Perhaps our confusion comes from the uncomfortable mix of cultural, civil and religious principles when it comes to relationships between people. The state is not an arm of the church nor should clergy be agents of the state for civil matters. If marriage is a sacrament blessed by the Church, then certainly people do not get that at their local clerk of the county court, nor from a notary public. The civil and legal aspects of that belong to “Caesar”, or Obama, the courts, legislators, the voters. None of these have any bearing on what belongs to God alone, nor what Christian communities decide to acknowledge and bless!

Furthermore it takes a couple to form a relationship, and in the end, the love and fidelity they choose to pledge to one another can only be seen and blessed by them and God. Here, neither church nor states have any jurisdiction, because they have not been given the keys nor the control over human hearts!

Christians have a message of love and good news to all people. God loves, he saves heals and he includes. That love extends to people who by nature or nurture perceive themselves to be gay or lesbian. We do the gospel no favors by proclaiming God's love with our lips but with words and action attempt to limit the rights of others in our society even as we ignore greater gospel imperatives facing our world.

I agree with Dr. Mohler that it is time for Christians to start thinking ... Episcopalians have been engaged in that for some time ! If recent polls among Christian youth in reference to this topic are to be believed, they may have made up their minds already and left us all behind. How the Supreme Court will make up theirs will be something to watch!

Blessings

Seraph.

San Lucas

Politics and Parishes..

As political seasons come and go and Christians become engaged in the political process, there is always a danger for Christians to forget who and what they are, who they follow and to what kingdom they belong. Political candidates often visit churches, some for worship, others for campaigning and, though the church may not endorse any particular candidate or party, all visitors, whatever their party affiliation, must be welcome into our prayer and fellowship!

Here are some wise words which help us reflect and navigate the intersection between parishes and politics taken from; “How to engage in Politics without losing your Soul”.

* Christians must never allow ourselves to equate the biblical Kingdom of God with any human political party or nation.(John 18:36; Isaiah 9:7; Matthew 6:33, Philippians 3:20, Revelation 11:15).

* Christians must never allow ourselves to elevate a specific politician to a messianic or savior status. As Christians, we have one Lord, and we must resist all attempts to exalt any human politician to unrealistic heights. (1 Peter 3:15).

* Christians must not just vote, but more importantly, we must pray for our government and the leaders of all political parties.In our polarized political society, many Christians are tempted to bless the politician or political party they support, and curse the other one they don’t. The Bible is clear, we are to pray for all political and government leaders, even our political enemies (Matthew 5:44, 1 Timothy 2:1-2).

* Christians must never allow ourselves to bring the divisiveness and polarization of political parties into the church, the family of God. We must accept the fact that there will be diversity of political opinions in the church. We must never allow diverse political perspectives to cause conflict and divisions in the church(Romans 16:17, 1 Corinthians 1:11-12).

* Christians must never allow ourselves to demonize or dehumanize another person,no matter what politician it is – because every single human has been created in the image of God. Christians must not engage in demeaning , judging or being unwelcoming to other people, no matter whether we agree with them politically or not. (Colossians 3:8, Matthew 7:1, James 4:12).

 * Christians must never engage in angry confrontational arguments, instead of being open to learn through civil debate and dialogue. Christians must always engage in politics through a path of reason and civility. (James 1:20, Philippians 2:14-16, 2 Timothy 2:14).

* Christians must never allow ourselves to become so intertwined so closely with one political party that we forfeit our independent identity as followers of Christ . When we do, we lose the prophetic voice to speak and clarify biblical truth to all politicians and political parties (1 Timothy 3:15, Ephesians 4:15, Romans 3:4).

* Christians must never allow ourselves to engage in partisan politics by supporting divisiveness between races, between male and female, between rich and poor, and between the young and old. (Matthew 5:9, 2 Corinthians 5:18-19).

* Christians must not allow ourselves to fall into the trap of simply cursing the darkness through negativity, instead of constructively engaging our world as preserving salt and illuminating light (Matthew 5:13-16).

Blessings

Seraph

Actions and Words-Brief reflection on the Presiding Bishop's Visit to St. Lukes

The Presiding Bishop's visit to our parish has come and gone. The experience was wonderful; great liturgy, bells and smells,lively music, liturgical dance and a beautiful message by The Most Rev. Katharine Jefferts Schori. Yet, after almost three weeks, other than the pictures, there remains very little memory or conversation about the pomp and fanfare of that day. Other things however,remain clear in the hearts and minds of people in this working class bilingual parish...things we still talk about! First, was the illustration the presiding Bishop used at the close of her sermon! Reading from her prepared notes, she compared Christians to sunflowers always seeking the light of the sun, turning towards it even during the dark of the night ; So are we to always seek and turn toward Christ even in times of darkness and uncertainty. That the altar that day was decked with bright yellow sunflowers, surely a coincidence, made the remark even more memorable! Secondly was the way she interacted naturally with old and young alike, taking time for pictures, questions conversation in English and Spanish to people from all walks of life. There was the moment she gave communion to Rosa our oldest parishioner at 101, and her foray unescorted into the kitchen to bless and thank the women who labored there. The fact that, she and her husband stayed until all the fancy stuff came down and people began to clean up for the day was so refreshing! She did not act like a visitor that day but became a member of family...our family. The third extremely memorable image happened at the end of this wonderful but long day. It was an unexpected but joyful sight to watch the Presiding Bishop of the Episcopal church become a helper, assisting a young woman reset a table in the parish dining hall. I for one, had never seen that in over 40 years in churches. Preachers, priests, bishops, speakers... come, they minister, sample the goodies, thank the pastors and usually leave. Rarely do they take time to go chat or bless those working behind the scenes, nor become one with them as they lend a hand to help. That we will not soon forget! Thank you Bishop Katharine for your visit, your words and example to us as one who leads and serves...! Blessings Seraph

Quit Sneezing...!

Sermon preached by
The Most Rev. Katharine Jefferts Schori
Presiding Bishop and Primate of
The Episcopal Church
at the Diocese of Florida Convention
21 January 2011

We are one body, with a whole lot of different parts. This body called The Episcopal Church has 16 different national parts: Taiwan, Micronesia, Honduras, Ecuador, Venezuela, Colombia, Haiti, Dominican Republic, British and US Virgin Islands, Austria, Belgium, France, Germany, Italy, Switzerland, and the US and its territories. We are one body with 112 different dioceses and regional parts. Even in Florida, we are one body in five different dioceses (Florida, Central Florida, Southeast, Southwest, and Central Gulf Coast). And this diocese has many different congregational parts, with different languages, liturgical traditions, and theological flavors. You serve people in many ways – young people, college students, returning veterans, the hungry and those leaving prison.

We are gathered as many sorts and kinds and conditions of people, with varying languages and positions and opinions. Yet all of us know one lord, one faith, one baptism, and we claim one God and father of us all. It is a blessing, and a miracle that we can claim our unity as often and deeply as we do.

We can and should think in the larger framework as well – one body in the Anglican Communion, with 38 regional provinces, some of them single nations, others like this one, encompassing several. But we can’t stop there. This part of Christ’s body is linked with Lutherans, Moravians, and Old Catholics in fully organic ways that mean we can and do work together in the intimate ways that we call “full communion.” Mostly that means that we recognize each other as being made of the same Christian body stuff – we can live together sacramentally without making antibodies or defenses against each other. The word is that we’re supposed to keep on working at that kind of recognition relative to other parts of God’s body. But we struggle, mostly because we have a remarkably persistent virus that says that only familiar parts of the body are “safe” to live with.

Think about the bodies each one of us inhabits. Those bodies are made up of trillions of cells, working together most of the time to keep the whole thing reasonably intact and healthy. If your body suffers an affront, like falling down and skinning your knee, many parts go to work immediately to stop the bleeding, mobilize to defend you from germs that might infect that knee, and start cleaning up the damage. The muscles and nerves around the scrape get sore, which serves in part to keep you from overusing your knee until it’s well on the road to healing.

Yet that system we call a body is a whole lot more complex and interconnected than we usually recognize. It’s made up of many different kinds of cells, not all of which have our unique DNA. We have lots of other kinds of life in and on us – insects, like mites, that are usually too small to see; bacteria, viruses, fungi, and maybe even some other things that we might call parasites. But most of those other forms of life are essential to our well-being. The bacteria in our guts help us digest food and absorb nutrients. The little energy machines in our cells called mitochondria were probably originally a different form of life. We know that because all the ones we have are descended from the ones in our mother’s egg. The great miracle is that most of the time this immensely complex system of members works together for our health and healing. Most of that system works unconsciously, far from being controlled by conscious thought, although we can cooperate with it in seeking a healthier state. Or we can choose not to cooperate, by overeating, under-exercising, or even using stuff (like antibiotics) that kills the good bacteria and fungi in our guts or on our skin.

The same principles apply to the larger body of God’s creation, whether we talk about just the human part of creation or the whole planet. Human history is filled with episodes of one group trying to sanitize its environment by eliminating another part of the body. National Socialism is a demonic icon of that, but there’s no shortage of examples in recent years: the internecine slaughter in Rwanda; the struggles in Abyei, on the border between northern and southern Sudan; the struggle between Israelis and Palestinians, or North and South Korea, or the repeated spasms of violence here, between people of different ethnic origins. One part of the body seeks to eliminate another, and the health – and holiness – of humanity in that part of the world is diminished. The sickness can be fatal – for individuals, communities, and even nations.

Yet we do see counter-examples, where the immune system is strong enough to permit health in two parts of the body that don’t readily recognize each other. It’s a very short time-frame, but the referendum in Sudan gives beginning evidence of a healthy self-differentiation, rather than descending into full-scale war. When communities begin to find a common identity and purpose, the whole body enjoys much greater health.

The sickness or dis-ease that results from attempts to expunge the other can last for generations, as well as decrease the viability of the whole system. I’m reading a book right now, Empire of the Summer Moon, about the struggle over the Texas frontier between the Comanche bands and both English and Spanish speaking settlers. It’s a microcosm of the struggle between native peoples and European settlers seeking their “manifest destiny.” The whole body is still suffering – native peoples from poverty, suicide, cultural extinction, and hopelessness; the heirs of the settlers from blindness about relationship to a larger body; and the non-human creation from the destruction of the buffalo, the native prairie, and the assumption that other crops could easily and appropriately displace native ones. The poverty in rural Florida has some connection to the same processes.

We’re all sick in some degree because of our disconnection from the larger body of God’s whole creation. Almost everyone forgot, ignored, or never learned what it means to be part of one body, intended to live in peace and harmony with all the other parts of the body. We’re still paying the price, especially in our lack of awareness of our impact on the rest of creation. What we dig and pipe out of the earth is changing our long-term expectations for flourishing or even surviving on this planet.

Yet God continues to remind us that we are all members of one body, and that that body is supposed to be a bringer of good news to the oppressed, a comfort to those in mourning, and a deliverer of captives. We’re supposed to bring praise, rather than crush spirits. We’re reminded over and over again that we will be given what we need, and that together we can do what no one part can accomplish. This body of Christ is meant to be the healer of nations, whether Haiti or Navajo or Sudan or these United States.

What gets in the way? Our tendency to act like killer T-cells, those important white blood cells that run around our bodies looking for invaders, those awful buggers that aren’t us! Sometimes the better response is the slower one – lest we mistake an unfamiliar life form for an enemy. What’s causing this fever – is it a cholera bacterium, or is it a stray Pentecostal? I’m not suggesting that we cozy up to cholera, but test and moderate our response until we’re certain – because the response is often more destructive than the unexpected visitor. That’s what allergies are, and most of the auto-immune diseases – over-reactions to other parts of the body of God’s creation.

Spiritual discipline is designed to moderate our allergic response to foreigners. Jesus’ words in that gospel are about discerning the difference between fish and eggs and scorpions and snakes. Knocking, asking, and seeking are all ways of slowing down the over-reaction.

We are all members of one body, that of God’s creation. We’re also members of one body called The Episcopal Church, in all its variety. The important truth is that we need all these parts, even if we do have allergic reactions to some of them, because God’s vision of a healed world isn’t possible without all the members working together as a whole. Haiti right now is a good example. All sorts and persuasions are working to serve the healing of that nation, for we are remembering at some deep level that God’s creation will only be healed when each member of the body knows good news, healing, and deliverance.

So let’s quit sneezing and get on about bringing the oil of gladness and the mantle of praise and the year of the Lord’s favor.

Preach it ...

Blessings

Seraph

Sunflowers...Girasoles...!

Sermon preached by The Most Rev. Katharine Jefferts Schori
Presiding Bishop and Primate, The Episcopal Church.
January 23 , 2011 at St. Luke/San Lucas,
Jacksonville, FL, Diocese of Florida

Andrew and Simon Peter, and the Zebedee brothers are all invited to leave their familiar fishing work and start a different kind of fishing. Those two sets of Galilean brothers take to the road with Jesus, and follow him as he tells about the good news of God’s reign, feeds and heals people. That’s what Isaiah calls shining light on those who have lived in darkness.

Andrés y Simón Pedro, y los hermanos Zebedeo están todos invitados a dejar sus labores de pesca familiar y empezar otro tipo de pesca. Los hermanos de Galilea fueron al sendero con Jesús, y le siguen cuando él habla de las buenas noticias del reino de Dios, se alimenta y cura a la gente. Eso es lo que Isaías llama el luz brillando sobre aquellos que han vivido en la oscuridad.

What has brought healing and light to this congregation? I don’t know many of the details, but at some point you decided that fishing nets with instructions only in English weren’t terribly effective any more. You left those nets behind, or at least some of them, and picked up some new ones, with instructions in Spanish. You noticed that the kinds of fish had changed, and that different methods were required.

Cual cosa ha traído la curación y la luz a esta congregación? No sé muchos de los detalles, pero en algún momento ustedes decidieron que las redes de pesca con las instrucciones sólo en Inglés no eran muy efectivos. Ustedes se quitaron de esas redes, y recogieron algunas nuevas, algunas redes hispanohablantes. Habian ustedes notado que los tipos de peces había cambiado, y que necesitaron métodos diferentes.

Jesus asks us to let go of the old tools and pick up new ones along the way. We’re supposed to go out there and discover people who need good news and light in the midst of darkness, not just wait here for fish to swim within reach of our nets.

Jesús nos invita a dejar de lado las viejas redes y recoger otras nuevas en caminando. Se supone que debemos salir y descubrir las personas que necesitan buenas nuevas y luz en medio de la oscuridad. No sólo debemos esperar aquí por los peces nadando muy cerca de nuestras redes.

The word we heard this morning is filled with images of water and light – the water of baptism, the waters of fishing, and the seaside highway that Isaiah insists is going to be glorious. Light drives out the darkness, forces the retreat of gloom for those in anguish, and sends Jesus to Capernaum by the sea, bringing light to the coastlands.

La palabra que hemos escuchado esta mañana esta llena de imágenes de luz y agua - el agua del bautismo, las aguas de la pesca, y la carretera costera que Isaías insiste que va a ser glorioso. La luz expulsa las tinieblas, y retira las tinieblas para aquellos en angustia, y envía a Jesús a Cafarnaúm junto al mar, trayendo luz a las costas.

Where else do we hear about light and darkness, waters of various kinds but in the beginning of creation, when God creates light and separates waters. All of these images are about new creation – the new thing God is doing in the midst of building a beloved community of those who fish for people, bringing good news, and healing.

¿Dónde más se oye sobre la luz y la oscuridad, ly as aguas de varios tipos, pero en el principio de la creación, cuando Dios crea la luz y separa las aguas. Todas estas imágenes son de la nueva creación - lo nuevo que Dios está haciendo en medio de la construcción de una comunidad amada de los que pescan por hombres y mujeres, trayendo buenas noticias y la curación.

Baptism is about new creation and being children of light. It’s an active, involved, ongoing creation in which we take part. It involves change and movement and travel, both getting out of our own way and encountering the vast diversity of God’s creation. Follow Jesus, and see the world! Follow Jesus, and truly see where the darkness is, where light and healing are needed! Following Jesus is about new birth and bringing into the light.

El bautismo significa la nueva creación y siendo hijos de la luz. Es una activa creación en que tomamos parte. Necesita cambio y movimiento y viajes, tanto para salir de preocupacion de si mismo y para encontrar la gran diversidad de la creación de Dios. Siga a Jesús, y vea el mundo! Seguir a Jesús, y ver la oscuridad, donde se necesita la luz y la curación! Seguir a Jesús significa el nuevo nacimiento, y dar a la luz.

Yet none of us can produce light all alone, out of nothing. We can reflect it, and we can transform it, and we can produce light from stored up energy, but ultimately we depend on another source. Baptism invites us to connect with that source of light, and then share it with a world in need of it. Our task is to become collectors of light.

Sin embargo, ninguno de nosotros puede producir luz sola, de la nada. Podemos reflejar, y lo podemos transformar, y podemos producir luz de la energía almacenada, pero en última instancia dependemos de otra fuente. El bautismo nos invita a conectar con esa fuente de luz, y luego compartirlo con un mundo que la necesita. Nuestra tarea es llegar a ser colectores de la luz.

If you were a fisherman, what kinds of net would you need to catch light? Think about plants – they’re designed to harvest light and turn it into carbohydrates. That’s basically where all our food comes from. We would soon starve without the light of the sun and plants to transform the light. Those light-harvesting plants also give us lumber and paper, and they’re the source of the coal and oil and natural gas that let us put the sun’s energy to work in other ways: housing, transportation, literature – clothing, too – and the energy to run computers, and airplanes, cell phones and organs. Raw material for guitars and food for dancers. What did Jesus mean when he said he was the light of the world? It has something to do with light being the life of the world.

Si usted fuera un pescador, ¿qué tipo de red necesitara para capturar la luz? Piense de las plantas - que están diseñados a cosechar la luz y convertirlo en carbohidratos. Eso es, básicamente, de donde vienen nuestros alimentos. Moriríamos de hambre sin la luz solar y las plantas para transformar la. Las plantas como cosechadores de luz nos dan madera y papel, y son la fuente del carbón y el petróleo y el gas natural. Plantas son la fuente de energía que podemos utilizar en otras maneras: como vivienda, transporte, literature, ropa, - y la energía para motivar los computadores, aviones, teléfonos celulares y los órganos. ¿Qué significó Jesús cuando dijo que era la luz del mundo? En parte, significa que la luz es la vida del mundo.

Jesus goes to Capernaum by the sea in order to bring light into the lives of those who dwell in darkness. He calls those four brothers to follow him, to share in his work of lighting the world. Our baptism means the same thing – time to join the body of light-bringers, giving life to the world. When Jesus says, “repent, the kingdom of heaven has come near” it doesn’t mean to be sad or depressed. It’s an invitation to turn around and face the light. We’re meant to be like sunflowers, that face the sun all during the day, continually turning to face it directly so they can take full advantage of the sunlight. During the night they turn some more, so that at the first rays of dawn, they’re oriented directly toward the rising sun. We’re supposed to do the same, leaning toward the source of life, depending on the holy one at work in our midst, and when the night seems darkest, to keep turning in expectation of the dawn.

Jesús va a Cafarnaúm junto al mar para traer luz a los que moran en la oscuridad. Él llama a los cuatro hermanos a seguirlo, a compartir su obra de iluminación del mundo. Nuestro bautismo significa la misma cosa - tiempo para unirse al cuerpo de luz-portadores, dando vida al mundo. Cuando Jesús dice, "se arrepienten, el reino de los cielos se ha acercado" no significa estar triste o deprimido. Es una invitación a darse la vuelta y se enfrentan a la luz. Estamos destinados a ser como los girasoles, que enfrentanse al sol durante todo el día, continuamente girando para enfrentarlo, para que puedan aprovechar al máximo la luz del sol. Durante la noche se vuelven un poco más, de modo que al inicio de la madrugada, están orientados directamente hacia el sol . Debemos hacer lo mismo, inclinándonos hacia la fuente de la vida, y el trabajo de dios en medio de nosotros, y cuando la noche parece más oscura, siguen girando a la espera de la aurora.

We’re being invited to become transformers of light, rather than just light sinks, so that the light of Christ can heal and light up the world. May we all be like sunflowers!

Estamos invitados a convertirnos en transformadores de luz, en lugar de consumidores de luz, para que la luz de Cristo puede curar e iluminar el mundo. Que seamos todos girasoles.

It was marvelouus !

Blessings

Seraph