Friday, January 24, 2014

Friday, January 24, 2014

Hebrews 7:1-17
Contribution by Father Mark Gatto

Jesus, the great high priest, is reflected in this mysterious figure of Melchizedek.  “You are a priest forever, according to the order of Melchizedek.”  This priesthood of Jesus is a wider, universal, all-embracing priesthood.  He offers his whole life in a sacrifice rooted in love.

In baptism, each Christian is called to share in the priesthood of the baptized.  (1 Peter 2:9, Revelation 5:10)  This calls us to share in the mission of Jesus.  We do this in offering our lives fully in a holy sacrifice.  Today we have come to a deeper appreciation of our Christian unity rooted in baptism.  This baptism calls us to live as brothers and sisters in Christ.  But, it also unites us in a common mission.  We are to share in the priesthood of Christ by offering our lives in loving sacrifice.  

Our priestly life requires us to imitate the priestly life of Jesus.  This requires a faith, a mercy, a love, that is wide enough, big enough, strong enough, courageous enough, inclusive enough, to embrace all.

The eternal priesthood of Jesus is an offering that allows all to be embraced by God’s love.  In our baptism we are given a share in this mission, to make an offering of our life that will reach out to all with God’s love and mercy.

As Christians we share a certain communion in our baptism.  We also have a common mission to share in the priesthood of Jesus through the sacrificial offering of our lives.  Is our faith universal enough, to embrace each other as brothers and sisters in Christ, to embrace all others as brothers and sisters in the one human family?  Is our faith loving enough to reach out to all people, especially the poor and marginalized, with mercy?

The priesthood of Jesus was expressed most fully on the cross, our share in that priesthood is expressed as we give our lives in loving service of others.

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Fr. Mark Gatto is Pastor of St. Matthew Roman Catholic Church in Oakville.

Thursday, January 23, 2014

The Tower of Babel - Genesis 11:1-9

Contribution by Alan L. Hayes

       The story of the Tower of Babel tells us how humanity, originally one, was divided into many nations and languages.  It tells us that after Noah’s flood, people began building a great city, centred not on God but on a high Tower of their own proud creation.  God scattered them.  We’re told a bit about the motivation of the people, but not so much about God’s motivation.  So, as is usual with the Bible, interpretation is left open, and the meaning of this story has been much disputed. 

One way to approach the story is to put it in the context of the whole sacred history.  For the Bible can be seen as a single work, with a single plot line.  Its overriding theme is the working-out of God’s purpose for the human race.  

From this point of view, the plot of the Bible has four parts. 

(1) The Christian Bible begins on its first page with a vision of Paradise.  People walk with God in the garden in friendship, and exercise a just stewardship of creation. 

(2) Then people lose Paradise, through pride, envy, fear, wilfulness, and the other corruptions of human nature that we call sin.  They are plunged into human history.  But in ways not visible at the time, this history is overruled by the mystery of God’s purpose.  

(3) God is always offering people a way back, but the decisive event in this sacred history is the birth, death, and resurrection of God’s son  Jesus.  In Christ, and in the Church, harmony begins to be restored among the nations, the social classes, and the genders.  But this healing can be a halting and painful process.

(4) And finally on the last page of the Bible we have a vision for a new creation, — not just a restoration of Paradise, but a new order in which, as the Letter to the Ephesians says, God is above all, and through all, and in all.    

Because the Bible is about both human sin and God’s grace, most Bible stories can be read in a negative light or a positive light.  This equivocality gives the Bible its characteristic irony.  On the one hand, the Tower of Babel is the result of human pride (“Come, let us make a name for ourselves!”) and human fear (“Otherwise ...!”).  So in that respect the text sees it in a negative light.  On the other hand, the scattering of the nations also represents the fulfilment of God’s blessing to Noah and his sons two chapters earlier: “Fill the earth!”  Ironically, the scattering of the nations is both punishment and blessing.  Human sin provides an opportunity for God to move forward the mystery of salvation.  “Where sin increased, grace abounded all the more,” says Paul.  

In classical interpretation, the Christian Bible is read typologically, where a person or event in the Old Testament is mirrored by a person or event in the New Testament.  The division of humanity at Babel is a type, and Pentecost, in Acts 2, is the antitype, when people of many diverse nations came together and were able to understand each other’s languages in submission to the power of Christ’s Spirit.  The way of Pentecost represents the escape from the way of Babel. 

Every year a different country drafts a service for the Week of Prayer for Christian Unity, which is co-sponsored by the World Council of Churches and the Roman Catholic Pontifical Council for Promoting Christian Unity.  As it happens, this year the country is Canada.  The Canadian writing team has chosen the theme “Is Christ Divided?”  They are inviting us to pray for the harmony, peace, and love of Pentecost, over the pride, fear, and divisions of Babel —for, unfortunately, the divided Church represents both.  

I like to think that the Toronto School of Theology, where I teach, is part of God’s process of healing the divisions of Christ’s Church, and the divisions of humanity.  People from a hundred Christian denominations, and from other faiths, and from no profession of faith, come together here to seek a closer knowledge of God.  The seven member colleges of our school, and our four affiliate colleges, are sponsored by Anglican, Christian Reformed, Lutheran, Mennonite, Prebyterian, Roman Catholic, and United Church communities, divided but seeking reunion.   So I believe that Theological Studies can serve God’s purposes.  But I say that in humility.  Doing theology is only an interim measure, which will become unnecessary on the day when we reach the end of sacred history, — when we see God face to face, and as the hymn says, “sacraments shall cease,” and our prayer will be fulfilled, “in peace and love to be / one with the Trinity in Unity.”

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Dr. Alan L. Hayes is the Director of the Toronto School of Theology.

Wednesday, January 22, 2014

Psalm 119:25-48

The scripture reading for today is a psalmist’s prayer (perhaps “conversation” is a better term to use) with God. The psalmist confesses his wrongdoings and asks God to help him better understand and live by God’s ways. While the first stanza focuses more on confession, in the second we see a move toward a desire to re-commit his life to obeying God’s commandments, and in the third stanza he comes full circle as his confession gives way to the joy of God’s loving forgiveness.

In this psalm, the psalmist is asking God to teach him God’s commandments, to help him follow God’s instruction and guidance in order to once again be faithful. This is raw, uncut, uncensored faithfulness. There are no communities, denominations, or faith traditions mentioned that filter and interpret God’s commandments for the psalmist. He is not seeking to become a better Baptist, Catholic, Anglican, or Jew. He wants to follow God and God alone.

More and more, I hear people say that our world is becoming post-denominational—meaning that the lines that define and demarcate Christian traditions (and religions in general) from one another are becoming hazy. While I think there’s a lot of truth to this observation, the lines that separate Christians from one another are not fading away altogether—they are being recast. Conservative or liberal; traditional or progressive; liturgical or non-liturgical—these are some of the new “post-denominational” lines being drawn. Sometimes they transcend denominations. Sometimes they exist within one denomination. But, however they appear, these new lines represent traditions and schools of thought that interpret what it means to be faithful to God.

The psalmist in today’s reading doesn’t mention any school of thought or any lines in the religious sandbox that he has to stay within. The psalmist wants to know God’s commandments as God intends him to know them. He wants the director’s cut, the version that includes all the frames that other interpretations leave on the cutting room floor. Isn’t this what we should all strive for? Whether we are traditional or progressive, Anglican or Baptist, we can be united in our common question to be faithful to God as God intends us to be. Unedited, unfiltered, raw—this is the faithfulness toward which we should strive.

-Dave Csinos

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Dave Csinos is a Teaching for Ministry Fellow at Emmanuel College of Victoria University in the University of Toronto, and an author and speaker on the topic of children's ministry. 

Tuesday, January 21, 2014

John 3:16 -21

            The experience of going to a major sports stadium can be a thrilling event.

The crowds gather, the players take the field. The games begins. The roars of the crowd

cheer on the participants as they seek to offer their competitive best.

            What often amazes me is that somewhere in the crowd a person has checked out

the camera angles that have been set up, so that when the viewers at home are focused on

a pivotal moment of the game, a sign is held up, potentially distracting to the players, but

definitely catching the eye of the viewer.

                                    " JOHN 3:16 "

            The message of the Gospel is place in front of those who may not be aware that they

are the focus of God's Love. At the same time, people of faith are reminded of their place in the Gospel story. Whether or not the viewers appreciate the message which is being conveyed, it is placed in front of them.

            The diversity of Christian churches who participate in the Week of Prayer for

Christian Unity are a lot like the person who is holding up the sign, trying to get people's

attention. The printing on the sign may vary from place to place, from stadium to stadium,

but the eternal message of God's Love being expressed for God's people is consistent.

            Like a glowing mosaic the different tiles of denominational uniqueness all add

their own unique element to the effect of the greater picture, which is the Church, the Body

of Christ in the world.

            A week which is given over to shared prayer and fellowship amongst Christians

creates an opportunity for there to be a deeper understanding and appreciation for the simple truth conveyed in the words of Scripture. We are the focus of Divine Love which is expressed in the person of Jesus. That is a message which offers hope for each one of us and for the whole world.

-Rev'd Canon Christopher Pratt

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Canon Christopher Pratt is the Rector of The Church of St. John the Evangelist, Kitchener and Ecumenical Officer for the Diocese of Huron

Monday, January 20, 2014

Monday, January 20, 2014

John 2:23 - 3:15

The scripture reading for today is John’s story of the debate between Nicodemus and Jesus.

When we first meet Nicodemus, he is one of the members of Jerusalem's ruling religious body.  He is a good Jew; a leader of the synagogue; a knowledgeable and intelligent man. He represents authority and the dominant culture in first century Judaism. 

Nicodemus has heard of this itinerate rabbi, Jesus, and his reputation as a great teacher. So Nicodemus seeks him out to have a discussion and ask some questions. He probably suspects his time will not be wasted. And he is right. 

I’ve always liked the expression “Ask two Jews, get three opinions.” In the Jewish tradition there is a time-honoured liturgical emphasis on debate, asking questions, openness, and entertaining many opinions. The Talmud is full of different questions and opinions being tried, compared and tested. Both Nicodemus and Jesus, being good Jews, would be well versed and very comfortable in this valued and traditional form of intellectual debate.

The debates are not about winning or about trying to fix, change or convert each other. Rather they are about increasing learning, ideas and understanding.

Sure enough, Jesus and Nicodemus enjoy a lively theological discussion about scripture, the kingdom of God, and about being ‘born from above.’ Neither one wins or loses. And they don’t ever quite agree - two Jews, three opinions. 

But this is not the last we hear of Nicodemus. We meet him again twice more in John’s gospel

The next time is in chapter 7 when Nicodemus is in the Temple with a group of rulers who are awaiting the return of the Temple police who have been sent to the courtyard to arrest Jesus. Nicodemus comes to Jesus’ defense by challenging the interpreters of the Law.

Then it is not until chapter 19, after Jesus has died, that Nicodemus shows up for the last time. We are told that two people come forward to claim Jesus’ body. One is Joseph of Arimathea, who boldly asks Pilate for the body of Jesus and offers his own tomb for the burial. The other is Jesus’ sparring partner, Nicodemus. It is he who comes to honour and show his respect for Jesus by bringing the spices to anoint the body – a task traditionally carried out by family or close friends.  

oo0oo

This is the time of year that the Church marks a ‘Week of Prayer for Christian Unity’ in an attempt to promote unity, ecumenical dialogue, and discussion within the Christian Church. However, ecumenism is about promoting greater cooperation and improved communication not only among Christians but among other religions and people of faith.

I have the privilege of serving as the minister at Westminster United Church in Waterloo, which shares space at “the Cedars,” with Temple Shalom, a reform Jewish congregation. This ecumenical and inter-faith relationship is unique in all of Canada. It is something both congregations are proud of and work hard to sustain. It involves mutual respect and flexibility. It involves getting in each other’s way and then trying to figure out how to make things right.  It involves cooperation, an openness to talking with each other, and respecting each other’s opinions and values. If you ask 2 Jews plus 2 Christians, you get perhaps 8 opinions, maybe 12. Are we divided? No, just different.

So in this ‘Week of Prayer for Christian Unity’ may we also share this model of doing things together, coexisting, and getting to know each other as good neighbours. It is not about trying to fix or change each other. Nor is it about trying to dumb down our own faith traditions so as not to offend the other. It is an opportunity to celebrate our diversity and different-ness, as well as what we have in common.

(Rev.) Mary Savage

Westminster United Church, Waterloo

Sunday, January 19, 2014

Sunday, January 19, 2014

Ephesians 4:1-16

In the first three chapters of the book of Ephesians, Paul talks about ministry to the Gentiles and the attitudes for maintaining unity: humility, gentleness, patience, and endeavour.  In this passage, the focus is on our Oneness with God: one body, one Spirit, one Lord, one hope, one faith, one baptism, one God and Father of all.  Together, these seven elements constitute the unity of the Spirit that all Christians should keep in the bond of peace.  The unity of the Spirit is satisfied in the Oneness – Oneness of the Jews and the Gentiles, and Oneness of God and humankind.

 

Often times we 'speak the truth in love' only to use it as an opportunity to discipline, to stifle, and to conform others rather than embracing it as an invitation to show our compassion. To mature in unity means to love like Christ - a love that is disinterested and seeks not our own desires but the good of others; a love bestowed by Grace that fosters full recognition and acceptance of the persons as they are. God has given each one of us gifts to minister God’s church, but we cannot attain to the whole measure of Christ until we are free to experience Grace and grow to be who we are.  Unity is both a gift and a duty, and it is in receiving God’s grace in our wholeness that we are truly equipped for the service of the Lord.

-Johanna Pak

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Johanna Pak is a student at Trinity College in Toronto.

THE WEEK OF PRAYER FOR CHRISTIAN UNITY - Saturday, January 18, 2014

Saturday, January 18, 2014

Acts 10:34-44

I am excited about the posts that will appear of the next week in recognition of The Week of Prayer for Christian Unity. As a child and teenager I did not have a great awareness of my Anglican tradition. I knew that it was different from Roman Catholicism - I went to a different school from my Roman Catholic friends - yet I came from a church that was clearly different from those of my evangelical friends. We weren’t terribly clappy, and had a more traditional choir instead of a praise band. 

I knew something of a funny story (that I still enjoy telling), about how when my parents married, my Roman Catholic father and Mennonite mother compromised and became Anglican. “Anglican,” conveniently, came first in the yellow pages. After several years of marriage they would recommit themselves to attending a church, and ended up at All Saints’ Anglican in Waterloo. Note that “All Saints’” also appears first in the yellow pages. (The Spirit works in mysterious and occasionally, alphabetical ways???)

While pursuing a BA in religious studies at the University of Waterloo I had a chance to learn more about the history of Anglicanism. As it turned out there was a lot more to it than the divorce of Henry VIII! I was very interested in a variety of topics: the Oxford movement, Apostolic succession, 20th century dialogue with the Orthodox and Churches of the East, Anglican monasticism, the Anglican gift for liturgy, and so on. 

At the same time my other classes brought me into contact with Christians from other denominations (and people from other or no faith traditions). This cross-pollination made for wonderful discussions. High school classes on religion tended to have students arguing for their tradition over other ones, while my university classes were more about a humble, healthy, and honest desire to learn about and appreciate the traditions of others. While studying at UW I was also able to rediscover the Anabaptist and Roman Catholic aspects of my religious DNA. I came to a deeper understanding of peace and justice and sacramentality. This didn’t make me any less Anglican. It enriched and widened my experience.

I am reminded of an oft-quoted passage from Thomas Merton’s Conjectures of a Guilty Bystander. 

If I affirm myself as Catholic merely by denying all that is Muslim, Jewish, Protestant, Hindu, Buddhist, etc., in the end I will find that there is not much left for me to affirm as a Catholic, and certainly no breath of the Spirit with which to affirm it (144).

Verse 36 in today’s reading has Peter affirming that Jesus is “Lord of all.” I think an unhealthy fixation on our superiority over others as a Christian (or a Christian of a particular disposition or tradition) can obscure this simple fact. The stress is on Jesus and not us. HE IS LORD OF ALL. Whether we are sure of our faith or feel like we are on shaky ground, he is Lord of all. In our strength and in our weakness, he is Lord of all. Whether our church meets in a beautiful, historic building or a newly-constructed, plain church, he is Lord of all. In times of agreement and in times that we disagree on matters of faith, Jesus remains Lord of all. 

In verse 39 Peter describes himself and his group as “witnesses,” and we would be wise to remember that we too are witnesses. Implicit in this assertion is that people are watching, listening, and making decisions based on their observations. The way we conduct ourselves, especially in our differences and disagreements, can say a lot more than our words. I’m again reminded of Merton, this time, writing to Etta Gullick, who was involved in the training of Anglican priests.

Where there is a sincere desire for truth and real good will and genuine love, there God Himself will take care of the differences far better than any human or political ingenuity can.  (The Hidden Ground of Love, 377)

Merton would come to know the great Anglican thinker A.M. Allchin. Those who have read Merton’s autobiography The Seven Storey Mountain will recall his harsh words for the Church of England, which he saw as more of a shallow social club for the well-off. As he matured (remember, he wrote his autobiography at a pretty early age!) his stance would soften. To Allchin he wrote:

It is, unfortunately, so easy and so usual simply to compare the dark side of someone else’s Church with the bright side of one’s own. Thank heaven we are getting over that now, I hope. (Witness to Freedom, 319)

It is my hope is that over the next week we will come to a deeper appreciation for the gifts that Christians in various traditions bring to our faith, in what one of my former professors, M. Darrol Bryant referred to as “the great conversation.”

-Matthew Kieswetter