Shrove Tuesday and Lent

Lent is a season of forty days that begin with Ash Wednesday and end with lighting the First Fire and the Paschal Candle at the Easter Vigil.

During the week of the Last Sunday after Epiphany, comes a popular feasting day called Shrove Tuesday. "Shrove" is a Middle English word (past tense for shrive) that refers to making a confession and receiving absolution. In the English tradition pancake suppers are a favorite offering for Shrove Tuesday. It is also marked with collecting the dried palm fronds from the previous year's Palm Sunday celebration to be burned and used for the following day, Ash Wednesday. This intentionally connects our failure as God's people to live into the kingdom, proclaimed during Jesus' entrance into Jerusalem, when the people hailed him as the Messiah [Matthew 21.9].

Outside of Anglicanism, Shrove Tuesday is better known as Fat Tuesday or Mardi Gras. It is a day of feasting, because it marks the last day to eat rich foods – to clean out the cupboards before Lent begins on Ash Wednesday, which is a day of fasting. There are two mandatory fasts in Lent: Ash Wednesday and Good Friday. It should be noted that exceptions are made for the elderly, those who are ill and children.

Unfortunately, some people view Mardi Gras (like Saint Patrick's Day) as permission to get drunk and take their clothes off. (One wonders if they will enter the solemnity of Lent with equal enthusiasm.) Ironically, the purpose of Lent, which is well expressed in the lessons and pleadings of Ash Wednesday, is aimed to help us recognize how destructive sin is; that we are in desperate need of a Saviour. “for all have sinned and fall short of the glory of God.” revealed Saint Paul [Romans 3.23].

Ash Wednesday uses language and imagery that sound hauntingly similar to the Prayer Book's graveside service: “dust to dust, and ashes to ashes.” As the black ashes are imposed on the penitent's forehead in the sign of the cross, she hears, “Remember O woman thou art dust, and to dust thou shalt return.”

Sin and evil come with a horrific price: there must be a reckoning of accounts. Sin is not undone by a dose of Tylenol, nor by a visit to an abortion clinic. There is no justice in that. Imagine a rapist offering a candy bar to his victim and flippantly saying “Sorry” in the process. Who would think that was adequate justice? And yet we expect much more of God, if we expect anything at all. We expect Him to be pleased with our cavalier “sorries” as if we are exempt from the same justice that we expect for others. Others must pay, but surely God isn't bothered by what I do. [See 2 Samuel chapters 11 and 12]

The forty days of Lent invite us to sincerely examine our relationship with God, to urge us out of rationalization and self-justification, and toward repentance and reconciliation.

Within the church community, the atmosphere of Lent changes in a number ways: Crosses are veiled in purple; God's people are called to fast. Alleluias, Glorias and flowers are omitted from the Liturgies. In short, we are made to consider life without the love and mercy of Christ.

We are also invited to take a pilgrimage to the Holy Land by means of walking the Stations of the Cross where Jesus' Passion is remembered. In the Middle Ages Christians would make a pilgrimage to Jerusalem for Holy Week. Over time, a tradition of setting up artistic replicas of the Stations at one's local parish became popular for those who could not go to Jerusalem. Thereby making it possible for everyone to make a Lenten pilgrimage.

Come to me, all who labor and are heavy laden, and I will give you rest. 
Matthew 11:28, (ESV)

Early Church Catholics

Someone visiting to inquire about our church recently asked me, “Are you Catholic?” I replied, “Yes, but we are not Roman Catholic.” The inquirer’s face turned quizzical – as faces generally do during that exchange. Sincerely, I was not being obtuse. We are Anglicans, but we are also Catholics, along with our brothers and sisters in the Roman and Orthodox churches. We all track our lineage in an unbroken succession of ordinations and confirmations through the laying on of hands back to the Apostles themselves. And, we understand our origins as a Church to be rooted in the Biblical, Apostolic and Patristic Faith which has been faithfully preserved and carried into the present.

There was a time when I thought that if I was going to belong to the real church – and by that I meant the church that is closest in belief and practice to the New Testament church – I would have to become Roman Catholic. As I wrestled with that question, I came to see that Anglicanism had a unique and less complicated correspondence to the Early Church than any other denomination I knew. I realized God placed me right where I needed to be, and I no longer viewed Rome as having sole possession of Catholic Christianity. I know for many Christians that relationship to the Early Church is not very important, but for me it has always been an important value. Certainly the most important aspect of being a Christian is the quality of our relationship with Jesus. Do we know Him as our Savior, or not? Everything else pales in comparison.

Even so, the way in which Christians relate to Jesus and worship Him is also very important. I have always thought that those closest in history to Christ and the Apostles, had the most intimate understanding and experience of worship – and they practiced liturgical and sacramental worship. Therefore, as an Anglican priest, I study and practice my ministry, not so much from a denominational perspective but more and more from a desire to be grounded in the Faith and practices of the Scriptures, Apostles and Early Church. Fortunately, that is a perspective shared by my bishop and many other Anglicans. I just wish more people had the opportunity to experience it, but it requires effort. Isn't that typical of the best things?

Therefore, consider one of the best treasures of this catholicism: the collected writings of the Church Fathers, many of which were re-discovered and translated from Greek into English by British scholars in the nineteenth century. Probably due more to the English style of the translations in the nineteenth century, rather than the original authors, these writings can be laborious reading. But here is an excerpt from the writings of Hilary, the fourth century bishop of Poitiers, which I have paraphrased to give a flavour of what they have to offer Twenty-first century Christians:

The words that we use to speak of the things of God must not be used in a simple human and worldly sense, nor should a sloppy interpretation which is corrupted by strange external sources be forced from the soundness of heavenly words by any abusive and pigheaded preaching. Let us read what is written, let us understand what we read, and then fulfill the demands of a mature faith. For unless we have been taught by Him as to what we say about the reality of Christ’s nature within us, our words are foolish and disrespectful. For He Himself says, my flesh is true food, and my blood is true drink. Whoever feeds on my flesh and drinks my blood abides in me, and I in him. [John 6.55, 56 - ESV] As to the truth of the flesh and blood there is no room left for doubt. For now both from the declaration of the Lord Himself and our own faith, it is truly flesh and truly blood. And when these are eaten and drunk, bring into reality that both we are in Christ and Christ is in us. Is this not true? Yet they who affirm that Christ Jesus is not truly God are welcome to find it false. He Himself therefore is in us through the flesh and we in Him, while together with Him our own selves are in God. [Bishop Hilary of Poitiers: On the Trinity, Book VIII.14 – AD 367]

I did not present this particular quote to be a “stick in the eye” to those who do not believe in the Sacraments or the Real Presence, but because it is such a reverent and lucid exposition of an early bishop's understanding of Jesus' words in John 6, and to encourage those not familiar with the Church Fathers to explore their many treasures.

Hypernikomen+

The Person of Peace - Luke 10.1-16

The Great Commission tells us to go out and make disciples [Matthew 28.19]. Jesus' instructions to the disciples as he sends them out in Luke 10, tells us how he wants us to do it.

Here is a brief outline of the directions that Jesus gave to the 72 disciples:

• Jesus sent the disciples out 2 by 2. [verse 1]
• He sent them ahead of where He was going soon. [verse 1] Therefore, He had a strategy, which he prepared in advance of sending out the disciples.
• The harvest is plentiful. So, pray for workers.[verse 2]
• Sent the disciples out as lambs among wolves. [verse 3. See also: Matthew 5. 5, 9; 1 Cor. 8.9; 2 Cor. 12.10]
• Don't prepare too much. [verse 4]
• Don't get distracted or diverted. [verse 4]
• Bless the place as you enter. [verse 5] Christians bear the peace of Christ and it is evident to those around them. [see 2 Cor. 2.14-17]
• Invest in those who are receptive (the Person of Peace). [verses 6 - 9] Note the warning not to go from house to house [verse 7b]. Jesus places a higher value on building relationships than the numbers oriented approaches that are so common to present day ministries. A thousand flyers passed out is not as important as one real relationship.
• Graciously receive the host's hospitality. [verses 7-8] The disciple isn't the only one with something to offer. Christians should beware of arrogance, and be eager to get to know the Person of Peace. (Remember how dishonoring it feels to have someone monologue about themselves and their interests while never listening to you, nor asking you any questions.)
• Heal the sick. (Note: some of "the sick" seemed to be those troubled by demons.) [See verse 17]
• Proclaim: "the Kingdom of God has come near to you." [verses 9, 11] (note: Jesus emphasizes this twice!) Jesus' disciples are ambassadors and heralds proclaiming the nearness of God's Kingdom [2 Cor. 5.20. Cp Luke 10.16]
• Don't waste time with those who are not receptive. [verses 10 & 11]
• It is tragic for those who are not receptive.[verses 12-15]
• Jesus gives His disciples spiritual authority to speak in His name. [verse 16, 19]
• The greatest joy of the disciple is that Jesus has guaranteed our citizenship in heaven [verse 20]

Call No Man Father

But you are not to be called rabbi, for you have one teacher, and you are all brothers. And call no man your father on earth, for you have one Father, who is in heaven. Neither be called instructors, for you have one instructor, the Christ. The greatest among you shall be your servant. Whoever exalts himself will be humbled, and whoever humbles himself will be exalted.   -- Matthew 23.8-12 (ESV)

One day while sitting on a park bench and wearing my priest collar, a man came passing by and without pausing in his stride, he turned toward me and smiled knowingly and said “call no man father” continuing on without waiting for a reply.  To be honest, I don't recall whether I replied or not – at least in my imagination, I retorted “Call no man teacher!”

As one who grew up in a fundamentalist denomination, I completely understand where that man was coming from in his gentle condemnation.  I grew up with the understanding that Jesus' admonition in Matthew 23 was directed at Roman Catholic priests.  And even though that is no longer my understanding, I strongly encourage those who are uncomfortable with the title "father" to follow their conscience and not say it.  It is more important that you follow your conscience regarding your understanding of God's Word, rather than  use a conventional title.  I am not offended by someone simply addressing me by my first name.

However, there is a title that I don't care for: “reverend.”  From my perspective, that title fits the context of Jesus' admonition in Matthew 23 more so than does the term “father” in our culture. The word “reverend” etymologically refers to one who is revered, or one who is worthy of reverence.  That doesn't fit me, or anyone else that I know!  The term “reverend” has come to be used as a formal title designating a clergy person, and I use it as such in formal correspondence, with gritted teeth.

The pride of wishing to be revered above other men is the very problem that Jesus addressed to the crowds and disciples regarding the scribes and Pharisees in Matthew 23. To understand Jesus' warning to call no one “my master” (ie. Rabbi), “teacher” or “father”, we must consider the context of the passage.  In Matthew 23.2, Jesus recognized that the scribes and Pharisees had authority because they represented Moses, “so practice and observe whatever they tell you.”  But Jesus warned the people not to practice what the scribes and Pharisees do because of their pride and hypocrisy.  The problem then isn't so much with the title but the reason why the religious leaders wanted the title and position, and how they administered the authority associated with it: they viewed themselves as above the Law, and as superior to other people.

Moses identified the same issue when he warned future kings not to think of themselves as better than their subjects; rather to be devoted to studying God's Law [Deuteronomy 17:20a].

Jesus dealt with the sin of pride of place among the disciples when they argued over who was the greatest [Mark 9.33-37], and later when James and John tried to secure a place of honor in Jesus' kingdom [Mark 10.35-45.]  “Whoever would be first among you” Jesus said, “must be slave of all.”

Paul, who was well aware of the pride of the religious leaders, used the word “father” to indicate that he was  a spiritual father of those he taught and mentored:

I do not write these things to make you ashamed, but to admonish you as my beloved children. For though you have countless guides in Christ, you do not have many fathers. For I became your father in Christ Jesus through the gospel. I urge you, then, be imitators of me. That is why I sent you Timothy, my beloved and faithful child in the Lord, to remind you of my ways in Christ, as I teach them everywhere in every church.  -- 1 Corinthians 4:14-17 (ESV)

Regarding Timothy, Paul wrote:

But you know Timothy's proven worth, how as a son with a father he has served me in the gospel. -- Philipians 2.22 (ESV)

[For more examples, see also 2 Kings 2.12; Acts 7.2; Romans 4:16; 1 Thessalonians. 2.11; 1 Timothy 1.2; 5.1-2, and Philemon 10]

Clearly, Paul viewed the Church as a family, and used those terms to describe her members. We use the same terms today, where "father" applies to the office of "elder".

Neither was Paul adverse to using the title “teacher” in the context of ministry:

And God has appointed in the church first apostles, second prophets, third teachers, then miracles, then gifts of healing, helping, administrating, and various kinds of tongues. -- 1 Corinthians 12:28 (ESV)

And he gave the apostles, the prophets, the evangelists, the shepherds and teachers, to equip the saints for the work of ministry, for building up the body of Christ,  -- Ephesians 4:11-12 (ESV)

If we believe that Jesus forbids us to use the term “father” in any context, why are we not troubled to use the term “teacher” or “Sunday School teacher”?  I suspect it is because Jesus' use of “teacher” as a hyperbole to make a point is obvious to us.  Were it not for the visceral reaction to the Roman Catholic Church during the Reformation Movement, we might not be any more troubled by the title “father” than we are by the title "teacher".  Especially, when addressing a Christian pastor whom we view as a member of our Christian family.

Correspondingly, the title “elder” (presbyter), which was used in the Early Church for the office that we call “priest” today, is also found in Paul's letters to Timothy and Titus.  "Elder" referred to those who were recognized as having spiritual maturity as Christians, and who were called (or ordained) to serve in roles of leadership in the Church.  The term “father” as we use it today carries the same connotation by Christians as does “elder”.  Not one to be revered, but one who has been entrusted with a measure of fatherly spiritual responsibility for the brothers and sisters in the church.

So I exhort the elders among you, as a fellow elder and a witness of the sufferings of Christ, as well as a partaker in the glory that is going to be revealed: shepherd the flock of God that is among you, exercising oversight, not under compulsion, but willingly, as God would have you; not for shameful gain, but eagerly; not domineering over those in your charge, but being examples to the flock. And when the chief Shepherd appears, you will receive the unfading crown of glory. Likewise, you who are younger, be subject to the elders. Clothe yourselves, all of you, with humility toward one another, for “God opposes the proud but gives grace to the humble.” -- 1 Peter 5:1-5 (ESV)

Obey your leaders and submit to them, for they are keeping watch over your souls, as those who will have to give an account. Let them do this with joy and not with groaning, for that would be of no advantage to you. -- Hebrews 13:17 (ESV)

The Episcopal Church Welcomes You . . .

. . . to Heresy, Oligarchy and Dissolution.

Psalm 63:1-4

Psalm 63
English Standard Version (ESV)
My Soul Thirsts for You

A Psalm of David, when he was in the wilderness of Judah.

1 O God, you are my God; earnestly I seek you;
    my soul thirsts for you;
my flesh faints for you,
    as in a dry and weary land where there is no water.
2 So I have looked upon you in the sanctuary,
    beholding your power and glory.
3 Because your steadfast love is better than life,
    my lips will praise you.
4 So I will bless you as long as I live;
    in your name I will lift up my hands.

Unexpected Blessing

The Lord provides blessings in the most unexpected ways.

Last night around 9:30 I was returning home after a 12 hour day, which ended with our weekly ministry to the children in our neighborhood.  Briefly, this is something like trying to establish an orderly ministry on Peter Pan's Island, or under the direction of The Lord of the Flies. So, I was exhausted.

I stopped at the local grocery store for a couple things, and as I was checking out noticed that the checker had a hand-written note pinned to her apron.  It read simply "Philippians 1:20-25".  There was no one else in line so I said, "I'm straining to recall what that section of Philippians is about." Her eyes twinkled and she related a gist version of the following:

20 For I fully expect and hope that I will never be ashamed, but that I will continue to be bold for Christ, as I have been in the past. And I trust that my life will bring honor to Christ, whether I live or die. 21 For to me, living means living for Christ, and dying is even better. 22 But if I live, I can do more fruitful work for Christ. So I really don't know which is better. 23 I'm torn between two desires: I long to go and be with Christ, which would be far better for me. 24 But for your sakes, it is better that I continue to live.  25 Knowing this, I am convinced that I will remain alive so I can continue to help all of you grow and experience the joy of your faith. [NLT]

I then asked her, why this passage was meaningful to her.  She said that people [assuming Christians] need to be more focused on living for Christ than themselves.  And, that they need to be out ministering to other people.

I had to hold back the tears, because I knew that was an encouraging word from the Lord.  And, to encourage her, I told her how blessed I was by what she said, because I was just returning from a difficult evening of ministry.  The checker smiled brightly and said "Yes!  That's what I'm talking about. That's great that you want to do that."  But I corrected her and said, "No. I don't WANT to do it, unfortunately.  I'm just being obedient."  "Good, that's even better - keep it up!"  She replied enthusiastically, and then welcomed the next customer who walked up to the register.

I rarely find bumper stickers and buttons that people wear to be of much influence, but that little note the checker had pinned on was a great blessing.  I had entered the grocery store worn, haggard, and depressed.  I left the store in joy feeling like Jesus walked up smiling and patted me on the back saying, "Stop feeling sorry for yourself!  Everything is fine. You're doing a good job - just keep going."