Friday, December 6, 2013

On the Rev. Leonard Freeman’s December 8, 2013 article in the Living Church.

My deacon recently gave me an article from "The Living Church" entitled "Martha, Martha, Be Still."  The context was a vestry discussion about using full service leaflets to make newcomers feel more welcomed.  The Rev. Freeman's admonition: "Let's put away the printing presses and copy machines and save a tree or two," coming on the heels of the vestry conversation was of certainly of interest.

The Reverend Freeman's article, however, was really about liturgical change and the appropriate amount of change from week to week.  He did not speak to the need to be hospitable to newcomers.  I assume that, as we would do in my parish, any full service leaflet used would merely be the prayer book service in convenient offering, and thus would not offend him.  For those to whom the words of the prayerbook have become a mantra, whether presented in one form or another matters not.

His thoughts on change in liturgy, however, did catch my attention and as you can see below, gave me pause of considerable thought.  The context is considerable change in the life of the parish I serve.  I am the new priest-in-charge.  Just before my arrival, a new organist and choirmaster was also added to the staff.  The combination of these two changes has meant that the "feel" of worship in our parish has, no doubt, changed considerably (even though we both are trying not to change anything). 

In this context, here are my thoughts on the Rev. Freeman's article:

I agree with the Rev. Leonard Freeman.
  1. if a priest-in-charge of a congregation has begun using full service leaflets as a way of escaping the prayer book, then that priest has erred.  I agree with his directive:  “Use the book.”
  2. the prayer book provides a “sameness, consistency, and a mantra” that is to be valued.
  3. his implied critique that some clergy change things for the sake of change (or because they are bored) should be applauded.  Clergy who change merely for the sake of change are forsaking their responsibility to the community of faith to lead the community in worship worthy of the name.
  4. Just as Jesus praised Mary’s behavior over Martha’s, the Rev. Freeman is surely correct to admonish us: “Stop being Martha.”  And further, agree with him that as leaders of worship we priests-in-charge should encourage “Mary” to listen, and deepen, and connect with the Spirit.”
I disagree, however, with a number of his assumptions and conclusions. 

  1. He juxtaposes change and unchanging liturgy as “competing” understandings of spiritual practice.  The liturgy of the prayer book, however, calls for change.  The collect of the day changes in its own cycle.  The proper preface of the season changes.  Even in ordinary time, the proper preface is changeable--the prayer book forcing the celebrant to make a choice between three different options.  During Lent, one is required to stop saying “Alleluia.”  In Rite I Holy Eucharist, the prayer book requires a choice between Eucharistic Prayer 1 or Prayer 2.  In Rite II, the choice is between A, B, C, and D.  All of this is just to point out the obvious--change and un-change are not absolutes.  Even if one wished to change as little as possible from service to service, day to day, week to week--some changes are rubrically required.  Other changes, while not rubrically required, are good liturgical practice.  Would one really want to stop the seasonal change in the colors of the hangings?  Further, General Convention, with the adoption of the Book of Occasional Services, has opened the possibility (if not the suggestion) that priestly blessings be changed seasonally, etc.  All of this to say--even in a place that wished to be unchanging (and use as few of the pages in the Book of Common Prayer as possible)--change is required if one is to be faithful to rubrics of the prayer book.  Further, is it really bad spiritual practice to use the fullness of the prayerbook and other liturgical resources approved for our use by the General Convention?
  2. We know different clergy.  We should swap rolodexes.  Most of the clergy he knows, he says, favor change.  Most of the clergy I know would rather have a root canal than to change their personally preferred routine practice.  I am surprised a few of my colleagues can manage refraining from saying “Alleluia” during the season of Lent (such is their discomfort with change).  This is to say, I find his statement “Clergy mostly favor variety, I think” to be an over-generalization, even with the caveats of “mostly” and “I think.”  It would probably be fairer to say:  “Some clergy (like me) prefer to change as little as possible from liturgy to liturgy and some clergy like to change everything possible from liturgy to liturgy and some clergy are somewhere in between.”  He could even say, “Some clergy even go so far as to break the rubrics of the prayer book in their desire to change things up (or in their desire never to change anything.).”
  3. I cannot take him seriously that he really believes any change since 1549 is ill advised.  I doubt liturgists “forgot” that “thee/thou” language was familiar and thus comforting and that such comfort was to be valued.  Or, that familiar language can be a “mantra” and thus a “gateway” to a “transcendent spiritual place.”  In each liturgical revision since 1549 thoughtful christians have struggled with what revisions are necessary.  And, there are a number of dangers in not changing.  A fact that should not go unnoticed in this regard.  Further, being fallible, sometimes their judgments in this regard have been in error.  But, that is not to say all change is bad and all unchanging is good.
  4. His statement:  “Go for the rote. Give it a season, and then another season.” Implies one should make no changes from one season to the next and as pointed out above, some seasonal changes are required by the prayer book and other seasonal changes (like the colors of the hangings) are good liturgical practice.  All change is not bad.  In short, I think he over simplifies the issues at play and overgeneralizes at several points.

Wednesday, November 27, 2013

Draft of a Christmas Eve Early Service

Attention Clergy Peeps:  several of you asked for a draft of my Christmas Eve early service.  So,....

Saturday, November 16, 2013

Volunteer Scheduling at St. John's

St. John's, Ocean Springs will soon be introducing a new way to schedule volunteers.  Want to know more about what to expect?  Check out this link for more info:

(Note: a class will be held during Sunday School in the Fellowship Hall on Sunday, November 17 to introduce you to the new software program we will be using to automate the scheduling of volunteers).

Wednesday, November 6, 2013

Homosexuality, Holy Scripture, and the Church

          Can we be a biblical people and a people who welcome and honor homosexual persons as part of our faith community? Often, we hear scripture being read as condemning of homosexual persons.  Therefore, what I am going to suggest tonight is perhaps a different reading of holy scripture than you’ve yet heard. Tonight is an exercise in biblical interpretation in the hope of a greater inclusion and welcome of homosexual persons within the church.
       Tonight I will examine  a number of biblical passages. I will take a look at those I’ve heard most often cited when condemning and/or excluding homosexual persons. I also offer the New Testament passages that in my mind speak to the deeper inclusion and acceptance of homosexual persons within and by the Church.
There are risks in tackling this topic; but there are greater opportunities for good. The first is that it is sometimes in the most difficult of issues and life experiences that we are touched by the radicality of the grace of God revealed in Jesus. The second is that this issue may help us all as we seek to live out our mysterious, wondrous, powerful, unruly, complicated and conflicted sexual lives in ways that move toward sexual healing and sexual responsibility.
Text number one is from Genesis 19, the story of Sodom. Two angels in the guise of men come to visit Lot’s house. All the men of Sodom gather at Lot’s house and issue this ominous demand:
Where are the men who came to you tonight? Bring them out to us, that we may know them (19:5).
What the men have in mind is rape, gang rape. Lot refuses and offers them instead his daughters -- which reveals the low estate of women at the time. The men insist on Lot’s release of the guests. The angels strike them blind, and later the city is destroyed.
The sin here is not homosexuality, but rape. Later scripture identifies the sins of Sodom variously as inhospitality to strangers, injustice, greed, lack of care for the poor, and general immorality (see Wisdom 19:13, Ezekiel 16:48-9; Jeremiah 23:14; Matthew 10:5-15; Jude 7). It is we who have forced a focus on homosexuality.
Text number two: Leviticus 18:22 and 20:13:
You shall not lie with a male as with a woman; it is an abomination (toevah) .... If a man lies with a male as with a woman both of them have committed an abomination (toevah); they shall be put to death.
These verses are from the holiness code, which had hundreds of rules about cleanness and uncleanness. Homosexual conduct between men is forbidden as toevah; but if you take a careful look at the whole code, you see that it forbids a wide range of conduct, some of which we still consider destructive and immoral such as incest and adultery. Some we now consider morally neutral; for example, sex during a woman’s monthly flow. Some we would never consider toevah, like eating barbeque ribs – that is, unless your cholesterol is high.
        Jews and Christians alike take these passages and determine what parts still hold moral force and which do not. Our communities tend to agree on the Ten Commandments, but not on all the multiplication of these commandments, nor the penalties imposed. In Numbers, a man who picks up sticks on the sabbath is put to death (Numbers 15:32-36).        In Deuteronomy, a son is to be put to death for disobeying his parents (Deuteronomy 21:18-21).
The challenge is to make our moral discernments about these laws thoughtfully and as consistently as possible.
I use two main criteria in my own interpretation of scripture. The first is from St. Augustine: Does my interpretation increase the love of God and neighbor, or decrease it? The second is to use Jesus, the Word made flesh, as a key to interpretation: What seems consistent with who he was, how he lived and what he taught?  And, we all seek the help of the Spirit of God as we interpret scripture. As Paul said, "The letter kills, but the Spirit brings life."
We all tend to be selective literalists. We can only hope to interpret consistently and thoughtfully and in ways that bring life and healing.
Those are the Old Testament texts. There are three New Testament texts (I hope you are noticing how few there are).
       The first is I Corinthians 6:9-10. 
In Chapter 6, Paul describes appropriate conduct for Christians. He begins the chapter by saying Christians should not take other Christians to court. No lawsuits between Christian brothers and sisters!
Then in verses 9 and 10, he lists behaviors not fit for the kingdom of God:
The immoral (pornoi), idolaters, adulterers, male prostitutes (malakoi), homosexual offenders (arsenokoitai), thieves, the greedy, drunkards, slanderers and swindlers.
Note our inconsistencies. Do we ever have church discussions about letting greedy people join the church, or about greedy people becoming deacons or greedy people being married in the church? Do we exclude alcoholics, slanderers, and swindlers?
But, we also need to take a look at the two Greek words here often associated with homosexuality. Malakoi literally means "soft"; and arsenokoitai joins two words: "men" and "bed." We have tended through the years to translate these words in line with our current prejudices.
I think they are most accurately translated: male prostitutes and homosexual offenders. They, I think, refer to the most prevalent forms of homosexual conduct in the Greek/Roman/Hellenistic world: The use of young males and feminized men as prostitutes and the older man/younger boy form of sexual behavior called pederasty. We are talking here of exploitative, abusive and promiscuous forms of sexual conduct. The biblical writers could have had no conception of homosexuality as an orientation, or of a lifelong committed and monogamous same-sex relationship.
Next text.  I Timothy 1:9-10. Here is another list of behaviors presented as contrary to Christian doctrine and practice: "men-slayers, immoral persons (pornoi), homosexual offenders (arsenokoitai), men-stealers (think kidnappers and slave traders), liars, perjurers. . . ."
Again, I would translate the word "homosexual offenders"- emphasis on the word offender - describing exploitative forms of sexual conduct. What they had in mind is what you might see on 42nd Street in New York City.
Next Text: Romans 1:18 - 2:1. Paul is describing what happens when we worship ourselves, the creature, rather than God the Creator. Idolatry takes many forms. Paul groups them into three. The phrase "God gave them up" introduces the three groups:
1. "God gave them up in the desires of their heart to uncleanness (akatharsian), to the dishonoring of their bodies among themselves": This is a general description of sexual immorality.
2. "God gave them up to dishonorable passions. Their women exchanged natural relations (physin) for unnatural (para physin), and their men likewise gave up natural relations (physin) with women and were consumed with passion for one another." This refers, I believe, to the patterns of exploitative and abusive homosexual conduct I have described above. We may ask, What does "against nature" mean to a same-sex oriented person?
3. "God have them up to an unfit mind to do unseemly things." In this group are those who engaged in "pornoi, immorality, and poneria, evil," those "full of covetousness and malice, envy, murder, strife, deceit, evil constructions, gossips, slanderers, God-haters, insolent, proud, boastful, inventors of evil things, disobedient to parents, foolish, faithless, heartless, merciless." (Have we left anyone out?!)
Now, Paul turns to the Jews who had been holding their noses through Paul’s description of the first three groups and says: And so you my fellow Jews, you too "have no excuse when you judge others, for in passing judgment upon the others, you condemn yourselves, for you the judgers do the same things . . . ."
This passage is part of a five-chapter-long theological discourse which I summarize:
Point One: The pagan Gentiles are without excuse because they have broken God’s laws revealed in nature and conscience (1:18-32). 
Point Two: The pious Jews are without excuse because they have become judgers of others while themselves breaking God’s law revealed to Moses and Israel (2:1-24). 
Point Three: All have sinned and come short of the glory of God (3:23). 
Point Four: But miracle of miracles, we unrighteous folk have been set right with God by his grace as a gift through the redemption which is in Christ Jesus, whom God put forward as a mercy-seat (3:21-26). The "mercy-seat" is an allusion to the high altar on the Jewish Day of Atonement. The death of Christ has become the Day of Atonement for the whole world, the once- and-for-all forgiveness of sins, past, present, future. 
Point Five: In Adam, the old humanity, we all die; in Christ, the New Adam and New Humanity, we all are made alive (5:1-20)
Are you getting the point of the great good news being announced here?! We’re all in the same boat, the same belovedness, the same vulnerability and same capacity for sin, but God’s grace is for all and in all. Sin is strong, but grace is stronger. The old creation is being transformed into a New Creation.
Those are the Biblical passages I have heard most often used by some to condemn homosexual persons. What did Jesus say about homosexual conduct? If he is our guide to interpretation of scripture, it is important to know what he said.
         There’s a pamphlet, one of those you see in the church narthex (along with all the other tracts which address one thing or another). The bold title reads of the pamphlet reads: What Jesus Said About Homosexuality. You turn the page and see four blank pieces of paper. On the back are the words: That’s right, nothing!
Jesus is silent on the subject. Jesus’ ethic did not deal with lists of clean and unclean rules. His focus was on the heart. And, his ethic had a seriously practical purpose: Did it hurt or help people? Moreover, he seemed especially tender-hearted toward those who had made sexual mistakes, perhaps because sexual sinners were trying so hard to love and to be loved. And perhaps because religious people were so fixed in their judgment upon them.
The story in the gospel text from John captures Jesus’ spirit. Some men drag a woman to him who has been caught in an act of adultery. (Where was the man? It takes two to tango.) They ask him if they should follow the law of Moses and stone her to death. Jesus says, "You who are without sin cast the first stone." He then stoops and writes something on the ground. One by one, they all slink away. Jesus turns to the woman and says, "Where are your accusers?" "They are gone," she replies. "Neither do I condemn you," Jesus says, "Go and sin no more."
Here we have a Lord who forgives all our sins and who calls us to a higher moral path. Can we be such a community? A community of morals and mercy? Of character and compassion? Here is the narrow way that leads to life. There are plenty of communities that are one at the expense of the other.
There is one more set of texts at which I wish to look this evening. The first is in Acts, where Peter and the church are struggling with what to do with unclean Gentiles who are believing in Jesus and wanting to join up: Those of Gentile orientation and Gentile life-style.
Peter is struggling with the moral and racial repugnance he feels toward Gentiles whom he has been taught to consider toevah, unclean. In Acts 10, a voice comes to him in a vision and commands him to eat unclean food he has always been commanded to avoid. Peter refuses to eat, but the voice says, "What God has cleansed, you shall not call unclean or common."
At that moment, messengers show up from Cornelius’ house, inviting Peter to come to his house and tell him the gospel of Jesus. Cornelius is a Gentile; Peter is forbidden by Jewish law to stay with him and eat with him. But the Spirit drives home the point: Those whom God has cleansed I cannot call common. Peter goes and shares the gospel. Cornelius believes and is baptized. The Holy Spirit falls upon him. And Peter says, "How can I hinder God, whose Spirit has fallen upon them?" (Acts 11:1-18)
This has been my experience over and over: I’ve seen the Spirit of God demonstrably present in gay persons. How can I hinder God?
The last texts are from the Apostle Paul.
In Galatians 6:15, Paul writes in an unforgettable flourish:
Circumcision means nothing
Uncircumcision means nothing [speaking here of both anatomy and theology]
The only thing that matters is the New Creation!
The church today seems fixated on battling over old - creation distinctions while God is calling us to something more, something greater: The New Creation.
II Corinthians 5, Paul says, "From now on we regard no one from a human point of view" -- that is, by race, class, looks, money, sexual orientation, I.Q. or percentage of body fat. "For if anyone is in Christ, there is a New Creation. The old is gone; look, everything has become new."
In our day, new light is breaking forth from scripture, from science and from our own spiritual experience. I think it is saying, “Let us do away with sexual orientation as a moral category.”  Morality has to do with behavior, not wiring.
We have an important role to play in a society still filled with hatred and discrimination toward gay persons. This will not be easy, and it may even go against the "conscience" which has been shaped by culture.
In Huckleberry Finn, Huck is caught in a moral dilemma between his conscience shaped by church and culture to accept slavery and a deeper conscience which has been influenced by his friendship with Jim the slave, owned by Miss Watson. Huck leaves home and is joined by Jim, who is now a runaway slave. Will Huck return him to his owner? Huck writes down a letter to Miss Watson telling her of Jim’s whereabouts, and feels temporarily better. But he can’t escape the dilemma. He looks at Jim and at the letter. This is how Mark Twain captures the scene, in Huck’s words:
I took it up, and held it in my hand. I was a trembling, because I’d got to decide, forever, betwixt two things, and I knowed it. I studied it a minute, sort of holding my breath, and then says to myself: "All right, then, I’ll go to hell" -- and tore it up.2
Huck was willing to go against his culture and church and go to the hell they told him he’d be sure end up in, in order to be true to something truer he’d gotten hold of by benefit of his relationship to Jim.
I think what he got hold of also, or what got hold of him, was the New Creation, the New Creation whose door was opened to us by Jesus Christ.
If anyone is in Christ, look,
there is the new creation ....
All this is from God, who
through Christ reconciled us
to God’s own self and gave to us
the ministry [service, calling]
of reconciliation.
Jesus calls us to follow and become part of the New Creation. Here is the invitation of the gospel:
God loves you exactly as you are; and it is from where you are that we invite you to build with us the banquet of the kingdom and manifest the New Creation.
The first step in following Jesus is this: To give as much of yourself as you can to as much of Christ as you know.
  As you take that step, there is great adventure ahead: There will be more and more of yourself to give, and more and more of Christ and the kingdom you will discover to give yourself to.
The invitation is to all.
Will you come and follow me if I but call your name?
Will you go where you don’t know and never be the same?
Will you let my love be shown, 
will you let my name be known?
Will you let my life be grown in you and you in me?
2 Mark Twain, The Adventures of Huckleberry Finn (Franklin Center: The Franklin Library, 1979 ed.) p. 302.
3 Will You Come And Follow Me by John Bell, hymn composed for the Iona Community.

The Readings 

  1. Where are the men who came to you tonight? Bring them out to us that we may know them. (Gen. 19:5; compare Judges 19:1-3)
  2. You shall not lie with a male as with a woman; it is an abomination. (Lev. 18:22)
  3. If a man lies with a male as with a woman both of them have committed abomination: They shall be put to death . . . . (Lev.20:13)
  4. Do you not know that the unrighteous (adikoi) will not inherit the kingdom of God? Do not be deceived; neither the immoral (pornoi) nor idolaters nor adulterers nor male prostitutes (malakoi) nor homosexual offenders (arsenokoitai) nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God. (I Cor. 6:9-10)
  5. . . . the law is not laid down for the just but for the man-slayers, immoral persons (pornoi), homosexual offenders (arsenokoitai), men-stealers, liars, perjurers, and whatever else is contrary to sound doctrine. (I Timothy 1:9-10)
  6. Therefore God gave them up in the desires of their hearts to uncleanness (akatharsian), to the dishonoring of their bodies among themselves, because they exchanged the truth about God for a lie and worshipped and served the creature rather than the Creator . . . .
  7. For this reason God gave them up to dishonorable passions. Their women exchanged natural relations (physic) for unnatural (para physic), and their men likewise gave up natural relations with women and were consumed with passion for one another...
  8. And since they did not see fit to acknowledge God, God gave them up to an unfit mind to do unseemly things. They were filled with all manner of unrighteousness (adikia), immorality (porneia), evil (poneria), covetousness and malice. Full of envy, murder, strife, deceit and evil constructions, they became gossips, slanderers, haters of God, insolent, proud, boastful, inventors of evil things, disobedient to parents, foolish, faithless, heartless and merciless. . . .
  9. Therefore, you have no excuse, my fellow person (anthrope), whoever you are, when you judge another; for in passing judgment upon the other, you condemn yourself, for you, the judger, do the same things . . . . (Romans 1:18; 2:1)
  10. But now the righteousness of God (dikaiosune theou) has been manifested apart from law, although the law and the prophets bear witness to it, the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction; all sin and fall short of the glory of God. They are all set right with God as a free gift by God’s grace through the act of redemption which is in Christ Jesus, whom God presented as a mercy-seat . . . .(Romans 3:21-25)  
  11. All the people came to him and he sat down and began to teach them. The scribes and the Pharisees brought a woman who had been caught in adultery; and making her stand before all of them, they said to him, "Teacher, this woman was caught in the very act of committing adultery. Now in the law Moses commanded us to stone such women. Now what do you say?. . ." When they kept on questioning him, he straightened up and said to them, "Let anyone among you who is without sin be the first to throw a stone at her. . . ." When they heard it, they went away, one by one, beginning with the elders; and Jesus was left alone with the woman standing before him. Jesus straightened up and said to her, "Woman, where are they? Has no one condemned you?" She said, "No one, sir." And Jesus said, "Neither do I condemn you. Go your way, and from now on do not sin again." (John 8:2-5, 7, 9-11)
  12. For neither circumcision nor uncircumcision is anything; but a new creation is everything! (Galatians 6:15)
  13. From now on, therefore, we regard no one from a human point of view; even though we once knew Christ from a human point of view, we know him no longer in that way. So if anyone is in Christ, there is a new creation: everything old has passed away; see, everything has become new! (II Corinthians 5:16-17)
  14. Now the apostles and the believers who were in Judea heard that the Gentiles had also accepted the word of God. So when Peter went up to Jerusalem, the circumcised believers criticized him, saying, "Why did you go to uncircumcised men and eat with them?" Then Peter began to explain it to them, step by step, saying, "I was in the city of Joppa praying, and in a trance I saw a vision. There was something like a large sheet coming down from heaven, being lowered by its four corners; and it came close to me. As I looked at it closely I saw four-footed animals, beasts of prey, reptiles, and birds of the air. I also heard a voice saying to me, ‘Get up, Peter; kill and eat.’ But I replied, ‘By no means, Lord; for nothing profane or unclean has ever entered my mouth.’ But a second time the voice answered from heaven, ‘What God has made clean, you must not call common.’ . . . At that very moment three men, sent to me from Caesarea, arrived at the house where we were. The Spirit told me to go with them and not to make a distinction between them and us. . . . And as I began to speak, the Holy Spirit fell upon them just as it had upon us at the beginning. And I remembered the word of the Lord, how he had said, ‘John baptized with water, but you will be baptized with the Holy Spirit.’ If then God gave them the same gift that he gave us when we believed in the Lord Jesus Christ, who was I that I could hinder God?" When they heard this, they were silenced. And they praised God, saying, "Then God has given even to the Gentiles the repentance that leads to life." (Acts 11:1-18)
  15. . . . and he said to them, "You yourselves know that it is unlawful for a Jew to associate with or to visit a Gentile; but God has shown me that I should not call anyone profane or unclean. (Acts 10:28) 

Sunday, November 3, 2013

Sermon for Christmas Eve: A Pageant

Several of you asked, so here it is:


The Prophet Isaiah An older youth, dressed like an Old Testament prophet
Writer of the Epistle to the Hebrews An older youth.  Female preferably.  
1st century garb.
Mark the Evangelist.  An older youth, dressed in 1st century Roman garb.
John the Baptist. A child, dressed like a 1st century hermit.
Narrator.  An older youth, dressed as an Episcopal priest.
Luke the Evangelist.  An older youth, dressed as a college professor (wool pants,
  turtle neck, tweed jacket w/patches on the sleeves, 
wearing glasses).
Zechari’ah A child, dressed as an old man, a 1st century Jewish priest
Elizabeth A child, dressed as an old woman of the 1st century
Gabriel A child, dressed as an angel.
Matthew the Evangelist An older youth, dressed in 1st century Palestinian garb
with a prayer shawl
Mary A child, dressed in blue, 
but as a young woman of the 1st century
Joseph A child, dressed as an older man of the 1st century
Barn Animals Children, dressed as barn animals
Host of Angels Children, dressed as angels
Shepherds Children, dressed as 1st century shepherds
Sheep Children, dressed as sheep
Magi Children, dressed as wise men or kings or magi (usually 
three in number of three different races)

Sermon for Christmas Eve:  A Pageant

Mark the Evangelist and John the Baptist enter.  Mark goes to the lectern and begins speaking.  John the Baptist goes to the pulpit and acts like he is preaching.

Mark the Evangelist:  The beginning of the gospel of Jesus Christ, the Son of God. As it is written in Isaiah the prophet, "Behold, I send my messenger before thy face, who shall prepare thy way; the voice of one crying in the wilderness: Prepare the way of the Lord, make his paths straight--" John the baptizer appeared in the wilderness, preaching a baptism of repentance for the forgiveness of sins. And there went out to him all the country of Judea, and all the people of Jerusalem; and they were baptized by him in the river Jordan, confessing their sins. Now John was clothed with camel's hair, and had a leather girdle around his waist, and ate locusts and wild honey.

Congregation:  O Come, O Come, Emmanuel (Hymn #56)

Mark the Evangelist and John the Baptist exit during the hymn.  The Narrator, an Episcopal priest, enters and goes to the lectern.  As the narrator speaks, Luke the Evangelist makes his way to the pulpit.

Narrator, an Episcopal Priest:  The Gospel according to Mark begins with John the Baptist ranting and raving in the wilderness.  The writers of Matthew’s and Luke’s gospel, however, wanted to include a narrative of Jesus’ birth.  All great men have stories told of their birth.  Jesus, greatest of them all, needed the story of his birth told.
Luke begins his telling of the birth in this way…

Luke the Evangelist:  In the days of Herod, king of Judea, there was a priest named Zechari'ah, of the division of Abi'jah; and he had a wife of the daughters of Aaron, and her name was Elizabeth. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. But they had no child, because Elizabeth was barren, and both were advanced in years. Now while he was serving as priest before God when his division was on duty, according to the custom of the priesthood, it fell to him by lot to enter the temple of the Lord and burn incense. And the whole multitude of the people were praying outside at the hour of incense. And there appeared to him an angel of the Lord standing on the right side of the altar of incense. And Zechari'ah was troubled when he saw him, and fear fell upon him. But the angel said to him, "Do not be afraid, Zechari'ah, for your prayer is heard, and your wife Elizabeth will bear you a son, and you shall call his name John. And you will have joy and gladness, and many will rejoice at his birth; for he will be great before the Lord, and he shall drink no wine nor strong drink, and he will be filled with the Holy Spirit, even from his mother's womb. And he will turn many of the sons of Israel to the Lord their God, and he will go before him in the spirit and power of Eli'jah, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, to make ready for the Lord a people prepared." And Zechari'ah said to the angel, "How shall I know this? For I am an old man, and my wife is advanced in years." And the angel answered him, "I am Gabriel, who stand in the presence of God; and I was sent to speak to you, and to bring you this good news. And behold, you will be silent and unable to speak until the day that these things come to pass, because you did not believe my words, which will be fulfilled in their time." And the people were waiting for Zechari'ah, and they wondered at his delay in the temple. And when he came out, he could not speak to them, and they perceived that he had seen a vision in the temple; and he made signs to them and remained dumb. 

Narrator, an Episcopal Priest:  As you can see, Luke’s gospel begins with a story concerning John’s birth…

Luke the Evangelist:  And when Zechari'ah’s time of service was ended, he went to his home. After these days his wife Elizabeth conceived, and for five months she hid herself, saying, "Thus the Lord has done to me in the days when he looked on me, to take away my reproach among men." 

Luke the Evangelist takes a seat and Matthew the Evangelist takes his place in the pulpit.

Narrator, An Episcopal Priest:  However, Matthew’s gospel begins…

Matthew the Evangelist:  Now the birth of Jesus Christ took place in this way. When his mother Mary had been betrothed to Joseph, before they came together she was found to be with child of the Holy Spirit; and her husband Joseph, being a just man and unwilling to put her to shame, resolved to divorce her quietly. But as he considered this, behold, an angel of the Lord appeared to him in a dream, saying, "Joseph, son of David, do not fear to take Mary your wife, for that which is conceived in her is of the Holy Spirit; she will bear a son, and you shall call his name Jesus, for he will save his people from their sins." All this took place to fulfill what the Lord had spoken by the prophet: "Behold, a virgin shall conceive and bear a son, and his name shall be called Emmanuel" (which means, God with us). When Joseph woke from sleep, he did as the angel of the Lord commanded him; he took his wife, but knew her not until she had borne a son; and he called his name Jesus.

Narrator, an Episcopal Priest:  Luke also talks about Joseph, but first he tells of Mary, we call this story “the annunciation”...

Luke the Evangelist:  In Elizabeth’s sixth month, the angel Gabriel was sent from God to a city of Galilee named Nazareth, to a virgin betrothed to a man whose name was Joseph, of the house of David; and the virgin's name was Mary. And he came to her and said, "Hail, O favored one, the Lord is with you!" But she was greatly troubled at the saying, and considered in her mind what sort of greeting this might be. And the angel said to her, "Do not be afraid, Mary, for you have found favor with God. And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. He will be great, and will be called the Son of the Most High; and the Lord God will give to him the throne of his father David, and he will reign over the house of Jacob for ever; and of his kingdom there will be no end." And Mary said to the angel, "How shall this be, since I have no husband?" And the angel said to her, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy, the Son of God. And behold, your kinswoman Elizabeth in her old age has also conceived a son; and this is the sixth month with her who was called barren. For with God nothing will be impossible." And Mary said, "Behold, I am the handmaid of the Lord; let it be to me according to your word." And the angel departed from her. 

Soloist:  [sings Ave Maria]

Narrator, an Episcopal Priest:  The gospel of Luke continues…

Luke the Evangelist:  In those days Mary arose and went with haste into the hill country, to a city of Judah, and she entered the house of Zechari'ah and greeted Elizabeth. And when Elizabeth heard the greeting of Mary, the babe leaped in her womb; and Elizabeth was filled with the Holy Spirit and she exclaimed with a loud cry, "Blessed are you among women, and blessed is the fruit of your womb! And why is this granted me, that the mother of my Lord should come to me? For behold, when the voice of your greeting came to my ears, the babe in my womb leaped for joy. And blessed is she who believed that there would be a fulfillment of what was spoken to her from the Lord." 

And Mary said, 

[sings] "My soul magnifies the Lord, and my spirit rejoices in God my Savior, for he has regarded the low estate of his handmaiden. For behold, henceforth all generations will call me blessed; for he who is mighty has done great things for me, and holy is his name. And his mercy is on those who fear him from generation to generation. He has shown strength with his arm, he has scattered the proud in the imagination of their hearts, he has put down the mighty from their thrones, and exalted those of low degree; he has filled the hungry with good things, and the rich he has sent empty away. He has helped his servant Israel, in remembrance of his mercy, as he spoke to our fathers, to Abraham and to his posterity for ever." 

And Mary remained with her about three months, and returned to her home. 

Narrator, an Episcopal Priest:  Mary, as you will see, was not the only one singing…

Luke the Evangelist:  Now the time came for Elizabeth to be delivered, and she gave birth to a son. And her neighbors and kinsfolk heard that the Lord had shown great mercy to her, and they rejoiced with her. And on the eighth day they came to circumcise the child; and they would have named him Zechari'ah after his father, but his mother said, "Not so; he shall be called John." And they said to her, "None of your kindred is called by this name." And they made signs to his father, inquiring what he would have him called. And he asked for a writing tablet, and wrote, "His name is John." And they all marveled. And immediately his mouth was opened and his tongue loosed, and he spoke, blessing God. And fear came on all their neighbors. And all these things were talked about through all the hill country of Judea; and all who heard them laid them up in their hearts, saying, "What then will this child be?" For the hand of the Lord was with him. 

And his father Zechari'ah was filled with the Holy Spirit, and prophesied, saying, 

[sings]"Blessed be the Lord God of Israel, for he has visited and redeemed his people, and has raised up a horn of salvation for us in the house of his servant David, as he spoke by the mouth of his holy prophets from of old, that we should be saved from our enemies, and from the hand of all who hate us; to perform the mercy promised to our fathers, and to remember his holy covenant, the oath which he swore to our father Abraham, to grant us that we, being delivered from the hand of our enemies, might serve him without fear, in holiness and righteousness before him all the days of our life. And you, child, will be called the prophet of the Most High; for you will go before the Lord to prepare his ways, to give knowledge of salvation to his people in the forgiveness of their sins, through the tender mercy of our God, when the day shall dawn upon us from on high to give light to those who sit in darkness and in the shadow of death, to guide our feet into the way of peace." 

And the child grew and became strong in spirit, and he was in the wilderness till the day of his manifestation to Israel.

Narrator, an Episcopal Priest:  And that, according to Luke, is how John came to be in the wilderness in the first place.

There is, however, more to tell…

Luke the Evangelist:  In those days a decree went out from Caesar Augustus that all the world should be enrolled. This was the first enrollment, when Quirin'i-us was governor of Syria. And all went to be enrolled, each to his own city. And Joseph also went up from Galilee, from the city of Nazareth, to Judea, to the city of David, which is called Bethlehem, because he was of the house and lineage of David, to be enrolled with Mary, his betrothed, who was with child. And while they were there, the time came for her to be delivered.  And she gave birth to her first-born son and wrapped him in swaddling cloths, and laid him in a manger, because there was no place for them in the inn. 

Congregation:  What Child is This (Hymn #115)

Luke the Evangelist:  And in that region there were shepherds out in the field, keeping watch over their flock by night. And an angel of the Lord appeared to them, and the glory of the Lord shone around them, and they were filled with fear. And the angel said to them, "Be not afraid; for behold, I bring you good news of a great joy which will come to all the people; for to you is born this day in the city of David a Savior, who is Christ the Lord. And this will be a sign for you: you will find a babe wrapped in swaddling cloths and lying in a manger." 

And suddenly there was with the angel a multitude of the heavenly host praising God and saying, "Glory to God in the highest, and on earth peace among men with whom he is pleased!" 

Congregation:  Hymn #100 Joy to the world

When the angels went away from them into heaven, the shepherds said to one another, "Let us go over to Bethlehem and see this thing that has happened, which the Lord has made known to us." And they went with haste, and found Mary and Joseph, and the babe lying in a manger. And when they saw it they made known the saying which had been told them concerning this child; and all who heard it wondered at what the shepherds told them. But Mary kept all these things, pondering them in her heart. And the shepherds returned, glorifying and praising God for all they had heard and seen, as it had been told them.

Congregation:  Hymn #99 While shepherds kept their watch

Narrator, an Episcopal Priest:  Matthew’s gospel doesn’t tell the story about the shepherds, but he does tell of the visitation of wise men.

Matthew the Evangelist:  Now when Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the East came to Jerusalem, saying, "Where is he who has been born king of the Jews? For we have seen his star in the East, and have come to worship him." 

When Herod the king heard this, he was troubled, and all Jerusalem with him; and assembling all the chief priests and scribes of the people, he inquired of them where the Christ was to be born. They told him, "In Bethlehem of Judea; for so it is written by the prophet:  'And you, O Bethlehem, in the land of Judah, are by no means least among the rulers of Judah; for from you shall come a ruler who will govern my people Israel.'" 

Congregation:  Hymn #128 We Three Kings

Then Herod summoned the wise men secretly and ascertained from them what time the star appeared; and he sent them to Bethlehem, saying, "Go and search diligently for the child, and when you have found him bring me word, that I too may come and worship him." When they had heard the king they went their way; and lo, the star which they had seen in the East went before them, till it came to rest over the place where the child was.  
When they saw the star, they rejoiced exceedingly with great joy; and going into the house they saw the child with Mary his mother, and they fell down and worshiped him. Then, opening their treasures, they offered him gifts, gold and frankincense and myrrh. 

Narrator, an Episcopal Priest:  And that is the way they tell the story of Jesus’ birth.

Children:  LEVAS #721 Go, Tell It On the Mountain

Wednesday, October 2, 2013

Bulletins at St. John's

St. John's, Ocean Springs, has, heretofore, had one Sunday bulletin.  The bulletin was for the 9:00 a.m. and 11:15 a.m. worship services.  The 7:30 a.m. service had no bulletin.

I decided it would be more "user friendly" if the 7:30 a.m. service had a bulletin.  So, I started experimenting with creating a bulletin for that service.  The "feedback" I have received from those attending the early service has been positive.

As for the 9:00 a.m./ 11:15 a.m. bulletin, the combined bulletin worked fine as long as the music and liturgy was identical for both services.   The organist and I, however, began trying to tailor the music and liturgy of each service to those who attend each service.  What was working at 9:00 a.m. was not working as well at 11:15 a.m.  The volunteer choir at 9:00 a.m. makes some things musically possible that are difficult to replicate without a choir at 11:15 a.m.

Once the music and liturgy at the two services were not identical, trying to share the same bulletin became confusing to those trying to use the bulletins.  Therefore, for the last two weeks, we have produced a bulletin for 11:15 a.m. as well as a bulletin for 9:00 a.m.  Which means, effectively, that we (at least at the moment) have a bulletin for each of the Sunday worship services.

You may have noted that not only do we have bulletins for each service, but they look different.  That is because the way they are created is different.  The 9:00 a.m. bulletin is the same and remains unchanged.  The other two (new bulletins), however, are created by me and I'm doing them the way I do bulletins.  Because I'm creating them, they look different.

Newcomers to the Episcopal Church struggle with juggling the Prayerbook, the Hymnal, and a bulletin (usually with added inserts).  The bulletins I have been creating for the 7:30 a.m. and 11:15 a.m. service are all inclusive and easy to follow for newcomers.  They are, in fact, not "bulletins" at all (no "bullets"), but full-service leaflets.

Let me know what you think about the experiment.

Friday, September 6, 2013

Explanation of a rather confusing family tree (with a visual aid)

Above is the "visual aid" I created when my children were small to explain our complex "family tree."  The two women in the center are sisters.  On the left is Louisa Nell Hays and on the right is Charlene Rebecca Hays Hawkins.  On the far right, the gentleman, is Billy James Hawkins.  Billy Hawkins was the husband of Charlene.  On the far left , the gentleman is William Thomas Dobbs, III.  "Billy Tom" was Lou's boy friend.

When she was but 16 years old, Lou and Billy Tom conceived a child (me).  During her pregnancy Lou left Auburn, Alabama and went to live with her father in Guntersville, Alabama (her parents were divorced).  After the delivery, she returned to live with her mother and finish high school.  The child (me) was raised by Lou's older sister and her husband (Billy and Charlene Hawkins).  Billy and Charlene lived in Albertville, Alabama. (They would subsequently live in Hammond, Louisiana and then Oneonta, Alabama.)

As a child, I knew I was adopted, but I did not know who my biological parents were until I was 30 years old.  I "grew up" knowing Lou as "Aunt Lou."  I have no memory of Billy Tom.  He died when I was very young.

Billy Hawkins died a number of years ago and a few years later Charlene died.  This last week I buried Lou.  All four pictured above are buried within a few miles of each other.  Billy Tom on Sand Mountain, Billy and Charlene Hawkins down in the valley in Oneonta, Alabama.  Lou is buried on Brindlee Mountain in Arab, Alabama.

Billy and Charlene adopted a baby girl in 1972.  They named her Rebecca.  Rebecca was killed in a car accident when she was 16 years old.  Rebecca is buried in Oneonta, Alabama.  Billy and Charlene were buried next to her.

Tuesday, August 20, 2013

What are you REALLY doing? A Stewardship Meme

In the spirit of that meme:  what others think you are doing....what you are really doing....etc.

When you pledge money to the parish...

What the chair of the Every Member Canvass thinks you are doing?

Helping to make this year’s campaign successful.  The chair wants to see the number of new pledges go up from last year.  The chair wants to see those that pledged last year increase their pledge this year.  The chair does not want to see anyone decrease their pledge from what they pledged last year.  The chair does not want to see the number of those who pledged last year go down.  Pledging (and pledging more than last year) makes the campaign successful.

What the vestry thinks you are doing?

Supporting the mission and ministry of the parish and helping the collective dreams of the congregation come to life.  The vestry wants to fund programs and staffing that is vital to congregational life.  The vestry wants to do some work on the facility.  The vestry wants to balance the parish budget.  Your pledging makes balancing the budget a little easier.

What the treasurer thinks you are doing?

Your share to pay the bills.  We don’t want the power company to cut off the lights.  Your pledging lets the treasurer sleep a little better at night knowing that at least he or she has promises that money will be coming in to pay all the people the parish owes.

What your family thinks you are doing?

Giving money away that could be better used in other ways.  Think what we could do with all that money that is just given away.

What the rector thinks you are doing?

Practicing the spiritual discipline of giving for the good of your soul.  The rector thinks you look forward to the Every Member Canvass each year because it affords you the opportunity to review your time, talent, and treasure and how to be a good steward of what God has given you.  The rector thinks you are asking yourself:  “What do I need to give for the good of my soul and the furtherance of the Gospel?”

What God thinks you are doing?

As it is written:  “All things come of Thee, O Lord, and of Thine own have we given Thee.” 1 Chronicles 29:14.

Monday, August 19, 2013

Beginning to think about this Fall's Every Member Canvass: What kind of giver are you?

Below are four different “categories” of church membership based on the relationship between the institution and the individual.  This list is not exhaustive.  There are other “categories.”  This list is not definitive.  There are other ways to define one’s relationship to a particular congregation.  The list is meant for you to categorize yourself.  You should refrain from attempting to categorize anyone but yourself.

Each fall, the Episcopal Church conducts an “Every Member Canvass” in which the congregation asks its communicants to financially support the mission and ministry of the parish.  When you answer the appeal, you may find yourself asking and answering these questions:  What do I get from Church? Why do I give to the Church?  Do I get my money’s worth?

Different people answer the questions in different ways.  Its important to remember that everyone else is not in your same “category.”

The categories below are not mutually exclusive.  You can be in more than one (e.g. “A little bit of Anthony and a little bit of Ben”).

Category A:  “Anthony and Andrea”

What do I get from Church?

  1. A beautiful place and a tasteful liturgy for my funeral, wedding, or baptism for myself or my family.
  2. A weekly outing to see friends and experience tasteful liturgy (good music, correct English grammar, good order, well done, etc.).
  3. Some programming for myself or my family that is enjoyable and that I find valuable and/or helpful for me or my family.

Why do I give to the Church?

  1. So I can have a beautiful place and a tasteful liturgy for my funeral, wedding, or baptism for myself or my family.
  2. So I can have a weekly outing to see friends and experience tasteful liturgy (good music, correct English grammar, good order, well done, etc.).

Do I get my money’s worth?

  1. No.  Church is far too expensive for what you get in return, but if items (1), (2) and (3) above are important to you, then its just the price you have to pay.
  2. No, and I’m not going to continue giving to the Church; its a poor use of my limited resources.
  3. Yes.  I contribute to the extent that I think I’ve gotten my money’s worth and no more.

Category B:  “Ben and Beatrice”

What do I get from Church?

  1. a place to (pick one) play bridge, attend AA meetings, enjoy the fellowship of a sewing circle, attend a board meeting of a local non-profit, enjoy the fellowship of a community group.

Why do I give to the Church?

  1. I don’t give.  The Church offers this service to me and I accept their generosity.
  2. I drop a little something in the plate or by the office from time to time; enough, I figure, to help off-set the wear and tear on the building created by my group or activity.

Do I get my money’s worth?

  1. Yes.  I contribute to the extent that I think I’ve gotten my money’s worth.  Its important to me that I pull my own weight, so I give what I think is a reasonable amount for what I receive.
  2. Yes.  Its hard to beat free.

Category C:  “Candice and Carl”

What do I get from Church?

  1. A bit of freedom from my guilt.  I feel guilty because I don’t do enough for others or I do too much for myself and going to Church helps balance the scale of justice. 
  2. It is what you are supposed to do.  Going to Church is something I can do that I should be doing (like flossing my teach, eating healthy meals, exercising three times a week, wearing sunscreen, voting in elections, etc.)  When I go, I get to check it off my to do list and feel good about myself for having done what I should be doing.
  3. I’d feel guilty if I didn’t go.  My parents taught me to go to Church and if I didn’t go, I would not be living up to the ideals they set before me.
  4. I’d be ashamed if others saw that I was not going.  They would think I was a bad person.  Going to Church means I avoid the shame associated with not going.

Why do I give to the Church?

  1. to relieve my guilt.
  2. to avoid shame.
  3. to fulfill my duty.

Do I get my money’s worth?

  1. Yes; and more--because I never give enough.
  2. Yes; I fulfill what is expected of me.

Category D:  “Doris and Dan”

What do I get from Church?

  1. to be a part of a community that is dedicated to trying to follow Jesus.
    1. encouragement on the “journey”
    2. opportunity to be shaped and formed by the community into what God wants me to become.
    3. chance to help others:  both those who are “on the journey” with me and those who have not begun to “travel this path.”  Helping others is one of the ways I am shaped and formed.
  2. a chance to practice my faith in a concrete (flesh and blood) way.  Being spiritual is not enough for me, I need the material--the grit, dirt, and mess--of trying to live my faith in a community of others who are trying to do the same.
  3. The opportunity to pray to God with others.
  4. The opportunity to learn about God with others.
  5. The opportunity to serve others in God’s name.

Why do I give to the Church?

  1. Giving is one of the ways I am being shaped and formed by the community--it is one of the spiritual disciplines that can change me when I practice it, make it a habit.
  2. I believe in the mission of the Church and I want to support that mission.

Do I get my money’s worth?

  1. Yes, and more!  By giving of my time and my talents and my treasure, I get something that is priceless.
  2. Yes, the giver always receives more than the one receiving.  It is a paradox of love.
  3. The question is the wrong question.  Its not about me getting; its about how much I need to give.  I don’t ask “How much is this worth?” (I couldn’t afford it!)  Rather, I ask myself, what does God require of me, ask of me, expect of me.  I ask “How much do I need to give.”