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Saint Andrew’s Episcopal Church |
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Eve of Pentecost XIII (August 25, 2007) |
Canon Richard T. Nolan |
| GENUINE UNITY, POWER, AND FREEDOM - FOR YOU! – NOW! | |
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“The Church’s One Foundation” Our opening hymn tonight “The Church’s One Foundation” is a perennial favorite. It is a hymn that vigorously supports Christian unity. However, none of us is blind to the reality that Christianity has never been absolutely united. The Episcopal Church in the United States is one of eighteen autonomous “provinces” of the somewhat informal, global fellowship called “The Anglican Communion.” In the United States and globally, we Anglicans have never been of one mind on several doctrinal and moral issues, but, for the most part, until recently we have been of one heart. A Divisive Issue One divisive issue is whether gay and lesbian sexual behaviors can, under any circumstances, be morally supported by the Church. A related, contentious matter is whether gay and lesbian clergy should be permissible, especially if they are not sexually abstinent. Toward the end of next month, the honorary chief pastor of the Anglican Communion will gather with American bishops over these and related issues. Do not expect total agreement, and furthermore, there will most likely be a redesigning of the Anglican Communion – with many regions of the “Global South” setting up their own, separate brand of Anglicanism. The Hymn’s Origins The 1866 origins of “The Church’s One Foundation” are fascinating. Author Samuel John Stone wrote its words to support the strong opposition shown by one bishop to the views of another about a doctrine of eternal punishment and a questioning of the authorship of the first five books of the Bible as well as the book of Joshua. Stone himself was educated at Oxford, ordained in 1862, and had a variety of church posts. The animosity between the bishops resulted in much divisiveness. Acknowledging the existence of heresies and schism, the hymn was a reminder that the one foundation of the Church is Jesus Christ, and it tries to convey a sense of unity in spite of sharp differences. (The music was written at the same period by English scholar and organist Samuel Sebastian Wesley.) Defining “Unity” I would suggest that we have to define “unity” somewhat broadly, if the word is to have any practical use. Its most restrictive meaning is “the state or quality of being one; singleness.” Unfortunately, many human associations and individuals seek this type of narrow, absolute unity; for them, a religious organization, a political party, even one’s friends and family must be in full conformity. Certainly, most of us realize that this is unlikely to be. Unity and Agreeing to Differ One underlying theme I included in pre-commitment counseling, regardless of sexual orientation, concerns the willingness of couples to agree to differ on a number of subjects within the boundaries they themselves select. The crux of the matter among Anglican disputes, past and present, is comparable. In what sense can we be genuinely united followers of Christ? What boundaries will provide the framework for our beliefs, and how will we establish such borders? Will we now establish narrower boundaries and become less willing to differ? Without Sufficient Compatibility Relationships Evaporate Whenever these fundamental questions are overlooked, it is very possible that some individual relationships and wider human associations preferring uniformity will go their separate ways. Conformists will always seek people nearly identical to themselves, those who will embrace their convictions believed to be infallible. You and I as individuals have opportunities for various kinds of close, personal associations, if we want to see them flourish, it would be useful to consider our boundaries and our willingness to differ within them; thereby, we may determine whether there is genuine, life giving compatibility. Whether Churches, couples, or friendships, if sufficient compatibility is unlikely, relationships will be chronically impaired, or they will evaporate. A key to the flourishing of all human associations that do not imprison hearts and minds is a reasonable willingness to differ respectfully. Power Among tonight’s prayers is the “Collect of the Day.” When Margot leads that prayer, we will hear, “Grant, O merciful God, that your Church, being gathered together in unity by your Holy Spirit, may show forth your power among all peoples ....” We may now understand that “being gathered in unity by your Holy Spirit” does not mean rigid conformity. Many Christians (such as Episcopalians) are not spiritual clones of each other. Within our historic, broad boundaries (which the Church is always carefully examining and adjusting as it evolves), we can always experience unity of fellowship as we worship together - while consenting good-naturedly to hold various views. But what does the prayer mean by “may show forth your power among all peoples”? “Power” - the ability to act effectively; strength exerted; a person, group, or nation having great influence over others; the might of a nation, political organization, or similar group. Or in another Christian term, “grace.” We show forth God’s power or grace when you and I experience, and show forth, the indefinable spiritual activity of God’s Spirit, the Spirit that enlivens oneself and others to continue to grow into our identity as unique children of God. God’s power is the Spirit’s activity that nudges, empowers, and fuels the might of God’s healing love within human lives. Revolutionary Power Tonight’s Reading is about God’s revolutionary power and grace. In it, Jesus speaks to the woman publicly, although in civilized society, Jewish men did not speak to women openly; in doing so, Jesus discards the male restraints on women's freedom. He calls her to the center of the synagogue; by placing her in the central point, he challenges the notion of a male monopoly on access to knowledge and to God. He touches her, which revokes the Jewish holiness code that protected men from a woman's uncleanness and from her sinful seductiveness. He refers to her as a "daughter of Abraham," a term not found in any past Jewish writing; this is revolutionary because it was believed that women were saved through their men; to call her a daughter of Abraham is to acknowledge her as a full-fledged member of the nation of Israel with equal standing before God. He heals on the Sabbath, the holy day; in doing this, he demonstrates God's compassion for people over custom and ceremony, and he reclaims the Sabbath for the celebration of God's liberating grace. Very radically, he challenges the ancient belief that her illness is a direct punishment from God for sin; he asserts that she is ill, not because God willed it, but because there is evil in the world. (In other words, “bad things happen to good people.”) Moreover, Jesus did all this in a few seconds. (adapted from Walter Wink, Engaging the Powers) Each of us here tonight may receive God’s grace, even revolutionary power, to carry out our responsibilities as Christians. We need not dwell in the memories of the past: We cannot undo past wars, but with God’s power, we can help – perhaps by exercising our voting responsibilities - to prevent other wars. We cannot restore the best part of the “good old, fair” business world, but with the power of God we can help transform modern business by taking the corruption out of it. We cannot bring back the enthusiastic Church of Christ’s day - nor can we just dream for the Last Day - but with the power of God, our busy, active churches can be transformed into worshipping fellowships. As well, when we face problems that present only the least of several evils as alternatives, we can even be assured of God’s forgiveness. Freedom Jesus “set free” the woman from her limiting ailment. He healed her so that she could apply the power of God both to will and to do as she ought. True freedom is never freedom from responsibility, but responsibility for right choices - the most loving option open to you. Freedom provides an inner contentment with who we are and what we are all called to do. To be free means the willingness and ability to allow God to empower our lives to continue to grow in Christ’s love and service. Genuine Unity, Power, And Freedom - For You! – Now! Whether we are discussing the Episcopal Church or ourselves as individuals, genuine unity, graceful power, and the freedom to live as God intends us to live are of utmost importance to the progression of lives, if we are to head in the right direction. A railroad train is a good, partial illustration; it is only of use when it is on the tracks for which it was designed. Tracks do not constrain a train, but enable it to run freely as long as it is running under the power of its engines. It is always a human choice whether to be united with others mutually, with equal regard, while agreeing to differ. It is at this moment a human choice whether to accept and act on God’s available, graceful, sometimes revolutionary power. It is even a human choice whether to be liberated now from many of life’s harmful limitations and injustices. The dependable clue to the healing and ongoing renewal of the Church and ourselves is the Church’s very foundation, Jesus Christ Our Lord. Amen! --------------------------------------------------------------------------------------------------------------
Grant, O merciful God, that your Church, being gathered together in unity by your Holy Spirit, may show forth your power among all peoples, to the glory of your Name; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.
Luke 13:10-17 Now he was teaching in one of the synagogues on the sabbath. And just then there appeared a woman with a spirit that had crippled her for eighteen years. She was bent over and was quite unable to stand up straight. When Jesus saw her, he called her over and said, "Woman, you are set free from your ailment." When he laid his hands on her, immediately she stood up straight and began praising God. But the leader of the synagogue, indignant because Jesus had cured on the sabbath, kept saying to the crowd, "There are six days on which work ought to be done; come on those days and be cured, and not on the sabbath day." But the Lord answered him and said, "You hypocrites! Does not each of you on the sabbath untie his ox or his donkey from the manger, and lead it away to give it water? And ought not this woman, a daughter of Abraham whom Satan bound for eighteen long years, be set free from this bondage on the sabbath day?" When he said this, all his opponents were put to shame; and the entire crowd was rejoicing at all the wonderful things that he was doing. |
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