On Ash Wednesday we began the forty- day season (excluding the Sundays) Lent. Most of us associate Lent with not eating meat on Fridays and the practice of “giving something up” like unhealthy foods or a bad habit. While these might be steps that connect us closer to God, they often become ends to themselves and are “shoulds” in our life instead of ways we can grow in our faith.
Lent is a time that redirects our sights, not to ourselves and the guilt we feel about our shortcomings, but instead to God, the one who creates us and calls us to bring our broken selves for healing and wholeness. Easter is when we celebrate our wholeness in Jesus Christ through baptism. The 40 day journey to the cross, fount and empty tomb is one we use to intentionally create the space for that healing process to begin.
Instead of giving up ice cream (which for most of is more of a desperate attempt to lose the holiday weight, than a spiritual practice) I invite you to read over these 40 Lenten Spiritual Practices that are designed to encourage us to draw closer in our relationship with God, both as individuals and as communities wherever and whenever we might gather.
I pray these suggestions do not become a “laundry list” of to-do items. The goal is not to “check” them off as the days in Lent pass by hoping we might then become more religious. They are an invitation to broaden, deepen and open our awareness to God’s presence in our everyday lives.
Perhaps you will choose one practice to engage in each day over the season of Lent. Or you might find it helpful to change the practice each day. Regardless of what appeals to you most, join God in this time of growth and renewal of who God creates us to be.
Day One: Ask for help. Lent begins when we recognize that we can’t do everything ourselves and we depend on God’s grace for our lives. Experience God’s grace by asking for and receiving help for something we can’t do on our own.
Day Two: Follow “Journey to the Cross” www.d365.org an online special devotional for Lent/Easter. Journey to the Cross features specially composed music, daily scripture readings and brief reflections.
Day Three: “Be still and know that I am God.” (Psalm 46:10) Turn off the TV, computer, phone and rest in the stillness. Even if it is just for 5 minutes.
Day Four: Prayer walk in your neighborhood (where you live or work). Simply walk around and pray for what you see, hear, touch, and smell.
Day Five: Prepare and cook a “simple meal” of rice and beans for lunch or dinner. Give the money you save in preparing this meal to an organization that feeds the hungry. Pray before the meal and be reflective about those for whom this is their only meal.
Day Six: Start seedlings. Plant seeds in small jars and place them in the light. May they be physical reminders that we partner with God in creation.
Day Seven: Open your awareness to those things that are destructive in the world—sources of injustice and oppression that result in destructive behaviors that hurt individuals, communities, and creation.
Day Eight: Practice the Daily Examen. One of the long-established spiritual practices in Christianity, championed by Ignatius of Loyola (a Spanish reformer and contemporary of John Calvin, who sought to reform the Roman church from within), is a discipline of self-examination and repentance Ignatius called examen. For more information: http://norprov.org/spirituality/ignatianprayer.htm
Day Nine: Make a joyful noise to the Lord. Make music by singing a song you have memorized or put on a CD and sing along. Let your voice praise God.
Day Ten: Journey with Jesus. Read Matthew, Mark, Luke or John from beginning to end during Lent and journey with him from the manger to the empty grave.
Day Eleven: Circle of gratitude. Before meals invite everyone around the table to share one thing they are grateful for that day
.
Day Twelve: Call or visit someone who is lonely. This might include an elderly shut in, stay at home parent, someone who has recently lost their job or a grieving widow.
Day Thirteen: At the end of the day ask yourself “Where did I see God today?” Make a list.
Day Fourteen: Caring for others as ourselves take acts of truth-telling and confrontation. Abstain from laughing at jokes or comments that are hurtful to others. Share with that person your commitment to caring for God’s children.
Day Fifteen: Keep a prayer journal (can be on the computer or in a paper notebook). Include prayers of joy, concern, and questions. Write down the prayers offered to God for yourself and for others.
Day Sixteen: Remember your baptism. Place a bowl of water in a visible place in your house. Touch the water and remember that we are linked to Christ and the Christian community through the waters of
Day Seventeen: Write a letter to God
Day Eighteen: When attending worship or other gatherings of your faith community pay attention to how the music, liturgy, conversation, and fellowship time affect you. Be open to how God speaks to you through community.
Day Nineteen: Prayer on the move. When in the car be intentional about turning the radio off and not talking on the cell phone. When you are alone in the car, use that quiet time to be in prayer.
Day Twenty: Jesus didn’t “convert” Christians, he formed disciples and sent them out to continue the formation process. Reflect on ways you have been shaped by the teachings of Jesus and shared them with others.
Day Twenty-one: Find a psalm or a hymn text that is meaningful to you. Write the words out and study them. Choose a different portion of the text for each week of Lent and memorize it.
Day Twenty-two: If you consider yourself a spiritual “dropout” reach out to someone you trust and talk about your feelings.
Day Twenty-three: Practice random acts of anonymous kindness.
Day Twenty-four: Pray the scriptures by using the ancient art of Lectio Divina. For more information: http://www.valyermo.com/ld-art.html
Day Twenty-six: Think of persons who haven’t heard from you in a while. Give them a call, or send them a card. If there is something that needs mending in your relationship, take the first step.
Day Twenty-seven: Find ways to live more simply, sharing God's good gifts with others by protecting the environment and supporting local farmers. Read stickers and labels to see where your food is grown. Make efforts to buy food grown within our community or state.
Day Twenty-eight: Learn the names of individuals contributing to the leadership of the local community. Offer prayers for them. Express your appreciation for their service.
Day Twenty-nine: Make a prayer wall at home. Put up a large piece of paper and encourage family members to write or draw pictures of the prayers of joy and concern they have for that day. Pray together for each person and for the prayer they have expressed.
Day Thirty: Slow down and observe the Sabbath. Whether Sabbath time is one hour in a day or a 24 hour period, take time to intentionally stop “working” and spend time in worship, prayer, and family time.
Day Thirty-one: Follow your breath as it leads to God. Simply observe your breath. Inhale and exhale slowly, recognizing that breathing is a life sustaining and God-infused action.
Day Thirty-two: Fast. The purpose of fasting is to support our prayers and heighten our awareness of a most basic human need. Paying attention to our hunger can help us connect to our thirst for God and the emptiness we feel. Fast one day or one meal to join our physical needs to spiritual ones.
Day Thirty-three: Spring cleaning can be more than a way to get rid of “stuff.” Along with asking yourself “what don’t I want” also practice asking “what don’t I need?” Invite God into these questions and explore together a journey of letting go of the excess in your life.
Day Thirty-four: Light a candle. Pray as it is lit “Lord thank you for the gift of your Light in the midst of all darkness. Let this candle be a symbol of our faith in your presence among us.”
Day Thirty-five: We follow Jesus and journey with others whose heritage has left a path before us. Reflect on your faith journey and remember the names of those in whose footsteps you are following and who is on the road with you now. Find a way to share with them your gratitude for journeying with you.
Day Thirty-six: Find ways to recognize people as children of God. Make eye contact with the grocery store clerk. Smile at strangers.
Day Thirty-seven: Try fasting from a different kind of hunger, consumerism. Choose one day in Lent, or one day each week to prayerfully explore consumer spending habits and how we often buy more than we need. Refrain from making purchases on that day.
Day Thirty-eight: Death is inevitably part of the Lenten journey as we tell the story of Jesus death on the cross and find assurance of our new life we have because of the resurrection. Take this time to remember those who have new life with God and be strengthened by the witness of their lives. Take our photos of family members and friends who have died. Talk about these people with your children or share their stories with a friend.
Day Thirty-nine: Learn and practice the traditional practice of praying the Stations of the Cross. Ask a friend who attend a Catholic church if you might attend a Lenten program with them that prays the stations, or visit: http://www.markdroberts.com/htmfiles/resources/stationsofthecross.htm
Day Forty: Practice resurrection. We are the people of resurrection and hope, called to live passionately and compassionately with others, to defy death, to forgive, and to bring others back into the community, to do something that is life-giving, that fights death and needless suffering.
Sunday, February 14, 2010
Sunday, February 7, 2010
Sodom and Gomorrah
Genesis 19:1-29 http://bible.oremus.org/?ql=132568365
As Mark Twain was known to say, “It’s not those passages in scripture I don’t understand that bother me, it’s those passages I do understand.”
I would suggest to Mark Twain that possibly it isn’t even the ones that we understand that bother us, but the one’s that we think we understand.
For some reason many of us think we understand what this story is all about without reading the entire story (so if you haven't read the story this is a good time to clink on the link at the top of the page and actually read the whole story), reflecting on the other references of this story throughout the Bible, and considering its historical context.
Sodom and Gomorrah.
I’m going to put it out there. Name the so called “elephant in the room.” We think this story is about homosexuality.
The word itself “Sodom.” Picked up in the Middle Ages by the Latin language ‘sodomita.’ It is the closest word to ‘homosexual’ in Latin or any vernacular.
Because of our associations with this word, this place, we just assume… that’s what this text is all about. Right?
Before the Latin and our current associations with the word, it was a place. It was a geographic location somewhere in the Middle East, near the Dead Sea but we aren’t exactly sure.
According to the book of Genesis it was the place where two angels came in the evening and Lot welcomed them. Through generous acts of hospitality, well initially, he welcomed them. Washing their feet, making a feast, baking the bread. In the town of Sodom Lot welcomed the two angels of God.
Hospitality is an incredibly important part of the culture, even 4000 years after the time of Lot and Abraham it remains a core value of who the people in the Middle East. I recently finished the book Three Cups of Tea in which a mountain climber named Greg Mortenson, having failed to climb one of the world’s tallest mountains Pakistan, wanders into a remote village. It has been days since he has bathed, shaved, eaten properly, or slept well.
Imagine for a minute what he probably looks like and what you would do if he wandered up to your front door. What would you do? Call the police? Hand him five bucks hoping he might go away? Call a social service agency see if they can find somewhere for him to stay?
When Greg walked into this high-altitude village he was sick, weak and injured from a series of misadventures up the mountain. When he enters village the children surround him and take him to the chief elder. The chief elder then pulls Greg into his own tiny hut, sat him down at the stove, covered him with a blanket, and prepared him some tea and porridge. They cared from this stranger with their meager resources as if he was one of the family.
In thanks for the hospitality and friendship offered to him by the Balti people, Mortinson resolved to build a school for the village children. This single commitment changed the course of Mortinson’s life, eventually resulting in the establishment of the Central Asia Institute, an organization that has been responsible for the building of dozens of bridges, roads, water projects, vocational centers, but especially schools that serve the poorest of the poor in one of the most volatile corners of the earth.
The title of Mortinson’s book comes from traditional Balti custom. When you enter a Balti home as an outsider, you are offered a first cup of tea as a stranger—because the Koran, like the Hebrew and Christian scriptures, commands kindness and hospitality to strangers. At the second cup of tea, you become a guest, the beginnings of personal relationship. A third cup of tea offered makes you family, with both the privileges and responsibilities that entails.
The acts of hospitality extended by this remote village in Pakistan mirror these same moral and religious commands to care for the stranger that Lot welcomes the angels into his home.
In fact these preliminary acts of hospitality are reinforced by the previous chapter in Genesis when three angels appear to Lot’s uncle Abraham. Abraham goes to extreme measure to welcome these strangers, and it is in the midst of Abraham’s eagerness to serve these strangers that God announces the destruction of Sodom and Gomorrah because of their “grave sin.”
“Grave sin.”
I’m left scratching my chin wondering what this “grave sin” is.
We already think we know what it is, but let’s flip back a few chapters and see if this place and their sin are mentioned anywhere else.
Turns out that Sodom and Gomorrah are mentioned a few times before chapter 18 and 19 in Genesis.
Each time the “sin” of this place is mentioned I find it strange that the text doesn’t say what the “sin” actually is. Just that the there is “sin” and the people are “wicked.”
I’m going to guess that Abraham is a little unnerved by this divine pronouncement because he starts asking questions of God. Abraham is a pretty persistent guy and he is really getting on God’s case about any of the “righteous” people who might be living there. There is some haggling over the number of “righteous” people God would need to find in order for the town not to be destroyed and the chapter ends with Abraham and the readers left wondering what God will find in this place.
The angels of God find Lot. They find what started out to be generous acts of hospitality. Lot provided the same protection for these strangers he would like to receive if he were the visitor in a strange land – even if it meant going to extraordinary lengths to do so.
And Lot’s “extraordinary” lengths are extremely questionable as “all the men of the city” surround the house and demand that Lot bring out the guests so they “may know them.” Now that can be a pretty loaded term in the Bible and you can read into it as you would like, but its meaning becomes pretty clear when Lot offers up his daughters “who have not yet known a man” as some sort of substitution.
Granted, that in Lot’s time female children had a very low social status in the culture, the very notion that Lot would offer his daughters as sexual objects (which will play out in its own twisted way if you read to the end of chapter 19) is atrocious.
Reading the story of Sodom and Gomorrah it paints a very graphic picture of sexual violence, focusing on the communal nature of this sin. And while our culture and religious traditions have focused on the one aspect of “homosexuality” being the sin, it is important to note no other biblical references to this story lift that up as being the “sin” that characterizes this story and the focal point of God’s judgment.
When we go through the Bible and carefully look for the references to the sin committed by the people of Sodom what we will find most often is the sin of inhospitality.
The prophet Isaiah, for example, compares the people of Judah to Sodom because they practice inhospitality and they are proud of it.
Ezekiel defines it as “pride, excess of food, and prosperous ease, but did not aid the poor and needy” (NRSV 16:49).
Even Jesus talks about the sin of Sodom. He says:
“If anyone will not welcome you or listen to your words, shake off the dust from your feet as you leave that house or town. Truly I tell you, it will be more tolerable for the land of Sodom and Gomorrah on the day of judgment than for that town.” (NRSV Matthew 10:14-15)
Those two verses are from the larger narrative in Matthew when Jesus is sending out the disciples to proclaim the good news of the gospel. Jesus says that a town would wish is was Sodom and Gomorrah, if it isn’t offering hospitality. Yikes.
A later reference in the New Testament the book of Jude is the only reference cited to support the theories that the sin of Sodom and Gomorrah is about sexuality at all. And this reference is made in the context of the Hellenistic Jewish and early Christian culture that was increasingly concerned with sexual purity. This is a shift that takes place thousands of years removed from the time of Lot and Abraham. And while this is the only verse in the Bible that makes any connection to the sin of Sodom and Gomorrah to sexuality, it still does not refer to homosexuality.
Everyone in this room has their own thoughts and beliefs about homosexuality. Regardless of what those beliefs are, it doesn’t make this particular story in the Bible about something, just because it makes the story easier to understand or we can explain the story away as not having anything to do with "us."
The acts of hospitality extended to the angels by Abraham and initially by Lot become a vivid contrast to the townsfolk who are the very antithesis of hospitality. Rather than welcome the stranger into their community, (as they would like to be welcomed?) they threatened the one thing they would least like to have done to themselves.
Their insistence that the strangers be turned over was in itself a rejection of everything that is holy and honorable, just and good. Their intention was to denigrate and humiliate and defame these “men” in a way that would deny their humanity and dignity. They threatened to abuse these men with violent and abusive sex as a sign of their own power over the visitors. This was not about homosexuality; it was about power and domination, hatred of the stranger and violent abuse.
This story is about the polarization in communities and the extremes groups of people can go to exclude others who are not like themselves. Communities, that not only denies hospitality but go to great lengths to have power over and dominate the “other.”
In this story the two communities are the Sodomites and the strangers. In our context… there are many examples.
Latino vs. African American gangs in Detroit, native- born American farm workers vs. Mexican immigrants, gays and lesbians vs. evangelical Christians, Americans and the Islamic world.
The “us” and “them” and the great lengths one group will go to dominate the “other.” Taking scripture stories as proof that God wants us to exclude when God is inviting us in. God is inviting us to include ourselves in this story and ask what is our responsibility when strangers are treated not just inhospitably but often despicably?”
Are we like Lot? Do we just throw out our daughters, that which is most convenient, to appease growing violence of inhospitality and to protect ourselves?
Do we believe we are standing alongside Abraham and Lot that early morning, watching as the sulfur and fire rain down assuming God’s justice has been rightly served against “them?”
Are we able to separate ourselves from what we think we understand about this story and ask the questions that challenge who we believe God is calling to be as a community of faith?
End Note: This question... I left it hanging out there at the conclusion of the sermon. Following worship we gathered together as a congregation to talk about this text, the sermon and our questions about it. We never really "answered" the question I ended the sermon with, but it was a faithful exploration of one community willing to engage the question. Thanks be to God.
As Mark Twain was known to say, “It’s not those passages in scripture I don’t understand that bother me, it’s those passages I do understand.”
I would suggest to Mark Twain that possibly it isn’t even the ones that we understand that bother us, but the one’s that we think we understand.
For some reason many of us think we understand what this story is all about without reading the entire story (so if you haven't read the story this is a good time to clink on the link at the top of the page and actually read the whole story), reflecting on the other references of this story throughout the Bible, and considering its historical context.
Sodom and Gomorrah.
I’m going to put it out there. Name the so called “elephant in the room.” We think this story is about homosexuality.
The word itself “Sodom.” Picked up in the Middle Ages by the Latin language ‘sodomita.’ It is the closest word to ‘homosexual’ in Latin or any vernacular.
Because of our associations with this word, this place, we just assume… that’s what this text is all about. Right?
Before the Latin and our current associations with the word, it was a place. It was a geographic location somewhere in the Middle East, near the Dead Sea but we aren’t exactly sure.
According to the book of Genesis it was the place where two angels came in the evening and Lot welcomed them. Through generous acts of hospitality, well initially, he welcomed them. Washing their feet, making a feast, baking the bread. In the town of Sodom Lot welcomed the two angels of God.
Hospitality is an incredibly important part of the culture, even 4000 years after the time of Lot and Abraham it remains a core value of who the people in the Middle East. I recently finished the book Three Cups of Tea in which a mountain climber named Greg Mortenson, having failed to climb one of the world’s tallest mountains Pakistan, wanders into a remote village. It has been days since he has bathed, shaved, eaten properly, or slept well.
Imagine for a minute what he probably looks like and what you would do if he wandered up to your front door. What would you do? Call the police? Hand him five bucks hoping he might go away? Call a social service agency see if they can find somewhere for him to stay?
When Greg walked into this high-altitude village he was sick, weak and injured from a series of misadventures up the mountain. When he enters village the children surround him and take him to the chief elder. The chief elder then pulls Greg into his own tiny hut, sat him down at the stove, covered him with a blanket, and prepared him some tea and porridge. They cared from this stranger with their meager resources as if he was one of the family.
In thanks for the hospitality and friendship offered to him by the Balti people, Mortinson resolved to build a school for the village children. This single commitment changed the course of Mortinson’s life, eventually resulting in the establishment of the Central Asia Institute, an organization that has been responsible for the building of dozens of bridges, roads, water projects, vocational centers, but especially schools that serve the poorest of the poor in one of the most volatile corners of the earth.
The title of Mortinson’s book comes from traditional Balti custom. When you enter a Balti home as an outsider, you are offered a first cup of tea as a stranger—because the Koran, like the Hebrew and Christian scriptures, commands kindness and hospitality to strangers. At the second cup of tea, you become a guest, the beginnings of personal relationship. A third cup of tea offered makes you family, with both the privileges and responsibilities that entails.
The acts of hospitality extended by this remote village in Pakistan mirror these same moral and religious commands to care for the stranger that Lot welcomes the angels into his home.
In fact these preliminary acts of hospitality are reinforced by the previous chapter in Genesis when three angels appear to Lot’s uncle Abraham. Abraham goes to extreme measure to welcome these strangers, and it is in the midst of Abraham’s eagerness to serve these strangers that God announces the destruction of Sodom and Gomorrah because of their “grave sin.”
“Grave sin.”
I’m left scratching my chin wondering what this “grave sin” is.
We already think we know what it is, but let’s flip back a few chapters and see if this place and their sin are mentioned anywhere else.
Turns out that Sodom and Gomorrah are mentioned a few times before chapter 18 and 19 in Genesis.
Each time the “sin” of this place is mentioned I find it strange that the text doesn’t say what the “sin” actually is. Just that the there is “sin” and the people are “wicked.”
I’m going to guess that Abraham is a little unnerved by this divine pronouncement because he starts asking questions of God. Abraham is a pretty persistent guy and he is really getting on God’s case about any of the “righteous” people who might be living there. There is some haggling over the number of “righteous” people God would need to find in order for the town not to be destroyed and the chapter ends with Abraham and the readers left wondering what God will find in this place.
The angels of God find Lot. They find what started out to be generous acts of hospitality. Lot provided the same protection for these strangers he would like to receive if he were the visitor in a strange land – even if it meant going to extraordinary lengths to do so.
And Lot’s “extraordinary” lengths are extremely questionable as “all the men of the city” surround the house and demand that Lot bring out the guests so they “may know them.” Now that can be a pretty loaded term in the Bible and you can read into it as you would like, but its meaning becomes pretty clear when Lot offers up his daughters “who have not yet known a man” as some sort of substitution.
Granted, that in Lot’s time female children had a very low social status in the culture, the very notion that Lot would offer his daughters as sexual objects (which will play out in its own twisted way if you read to the end of chapter 19) is atrocious.
Reading the story of Sodom and Gomorrah it paints a very graphic picture of sexual violence, focusing on the communal nature of this sin. And while our culture and religious traditions have focused on the one aspect of “homosexuality” being the sin, it is important to note no other biblical references to this story lift that up as being the “sin” that characterizes this story and the focal point of God’s judgment.
When we go through the Bible and carefully look for the references to the sin committed by the people of Sodom what we will find most often is the sin of inhospitality.
The prophet Isaiah, for example, compares the people of Judah to Sodom because they practice inhospitality and they are proud of it.
Ezekiel defines it as “pride, excess of food, and prosperous ease, but did not aid the poor and needy” (NRSV 16:49).
Even Jesus talks about the sin of Sodom. He says:
“If anyone will not welcome you or listen to your words, shake off the dust from your feet as you leave that house or town. Truly I tell you, it will be more tolerable for the land of Sodom and Gomorrah on the day of judgment than for that town.” (NRSV Matthew 10:14-15)
Those two verses are from the larger narrative in Matthew when Jesus is sending out the disciples to proclaim the good news of the gospel. Jesus says that a town would wish is was Sodom and Gomorrah, if it isn’t offering hospitality. Yikes.
A later reference in the New Testament the book of Jude is the only reference cited to support the theories that the sin of Sodom and Gomorrah is about sexuality at all. And this reference is made in the context of the Hellenistic Jewish and early Christian culture that was increasingly concerned with sexual purity. This is a shift that takes place thousands of years removed from the time of Lot and Abraham. And while this is the only verse in the Bible that makes any connection to the sin of Sodom and Gomorrah to sexuality, it still does not refer to homosexuality.
Everyone in this room has their own thoughts and beliefs about homosexuality. Regardless of what those beliefs are, it doesn’t make this particular story in the Bible about something, just because it makes the story easier to understand or we can explain the story away as not having anything to do with "us."
The acts of hospitality extended to the angels by Abraham and initially by Lot become a vivid contrast to the townsfolk who are the very antithesis of hospitality. Rather than welcome the stranger into their community, (as they would like to be welcomed?) they threatened the one thing they would least like to have done to themselves.
Their insistence that the strangers be turned over was in itself a rejection of everything that is holy and honorable, just and good. Their intention was to denigrate and humiliate and defame these “men” in a way that would deny their humanity and dignity. They threatened to abuse these men with violent and abusive sex as a sign of their own power over the visitors. This was not about homosexuality; it was about power and domination, hatred of the stranger and violent abuse.
This story is about the polarization in communities and the extremes groups of people can go to exclude others who are not like themselves. Communities, that not only denies hospitality but go to great lengths to have power over and dominate the “other.”
In this story the two communities are the Sodomites and the strangers. In our context… there are many examples.
Latino vs. African American gangs in Detroit, native- born American farm workers vs. Mexican immigrants, gays and lesbians vs. evangelical Christians, Americans and the Islamic world.
The “us” and “them” and the great lengths one group will go to dominate the “other.” Taking scripture stories as proof that God wants us to exclude when God is inviting us in. God is inviting us to include ourselves in this story and ask what is our responsibility when strangers are treated not just inhospitably but often despicably?”
Are we like Lot? Do we just throw out our daughters, that which is most convenient, to appease growing violence of inhospitality and to protect ourselves?
Do we believe we are standing alongside Abraham and Lot that early morning, watching as the sulfur and fire rain down assuming God’s justice has been rightly served against “them?”
Are we able to separate ourselves from what we think we understand about this story and ask the questions that challenge who we believe God is calling to be as a community of faith?
End Note: This question... I left it hanging out there at the conclusion of the sermon. Following worship we gathered together as a congregation to talk about this text, the sermon and our questions about it. We never really "answered" the question I ended the sermon with, but it was a faithful exploration of one community willing to engage the question. Thanks be to God.
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