St. Stephen, Deacon and Martyr: The Work of Christmas Begins

As we celebrate the birth of Christ, the church reminds us that discipleship is more than songs and adoration. The annual remembrance of Stephen's martyrdom on the day following the Feast of the Nativity, leads us to the inevitable conclusion that the coming of the Messiah meets resistance and violence. Mary's song suggests that the social changes that are the inevitable results of the Incarnation will be resisted by forces opposed to the reign of God. Thus, in her wisdom, the Church reminds us of the cost of discipleship as we celebrate the mystery of the Incarnation.

In the western church, this week which begins with the birth of the Saviour, includes remembrances of the first martyr, St. Stephen the Deacon (December 26), the sacrificial life and death of Saint John the Apostle (December 27), the unconscionable murder of children(December 28), and culminates with the Circumcision of Christ on January 1. James Kiefer writes that since,"we are more squeamish than our ancestors, modern calendars often list it as the feast of the Holy Name of Jesus, but the other emphasis is the older. Every Jewish boy was circumcised (and formally named) on the eighth day of his life, and so, one week after Christmas, we celebrate the occasion when Our Lord first shed His blood for us. It is a fit close for a week of martyrs, and reminds us that to suffer for Christ is to suffer with Him."

So as we celebrate the miracle of the holy night, let us remember that we are called to leave the manger and follow our Lord.

The African American theologian and mystic Howard Thurman wrote:

"When the song of the angels is stilled,
When the star in the sky is gone,
When the kings and princes are home,
When the shepherds are back with their flock,
The work of Christmas begins:
To find the lost,
To heal the broken,
To feed the hungry,
To release the prisoner,
To rebuild the nations,
To bring peace among brothers,
To make music in the heart."

Third Sunday of Advent

O God of exiles and the lost, you promise restoration and wholeness though the power of Jesus Christ. Give us faith to live joyfully, sustained by your promises as we eagerly await the day when they will be fulfilled for all the world to see, through the coming of your Son, Jesus Christ. Amen.

(United Church of Christ: Calendar of Prayer)

Veni, veni, Emmanuel

Feast of St James the Just, brother of our Lord

After a few weeks of not blogging, due to a hectic schedule and a broken computer, I have return.


Today, the Church celebrates the feast of St. James the Just. James, the brother of our Lord, like Mary, the Blessed Mother, had an intimate relationship with our Lord. Probably because of his close relationship with Jesus, James, as did Mary, misunderstood the mission and ministry of our Lord during his lifetime. How often do we think we know what is best for those we love?

After the Ascension and Pentecost, James became the leader of the first church, the church of Jerusalem. Was it because of his brotherly connection or his spiritual insight? It may had been a combination.

His decisive role in the first controversy the young church faced, the role of Gentiles, proved that he was chosen and gifted by God to lead the young church. He presided at the Council of Jerusalem(Acts 15) and delivered the definitive and decisive statement which allowed the church to become catholic and not remain a small sect which could have faded from history.

His martyrdom reminds us that faithful obedience to the way of Christ may lead us to conflict with those in authority, but that our response should be one of faithful prayer and witness.

Two hymns from the Orthodox tradition are fitting tributes to James, the brother of our Lord.

Troparion (Tone 4)

As the Lord's disciple you received the Gospel, O righteous James;
As a martyr you have unfailing courage;
As God's brother, you have boldness;
As a hierarch, you have the power to intercede.
Pray to Christ God that our souls may be saved.

Kontakion (Tone 4)

When God the Word, the Only-begotten of the Father,
Came to live among us in these last days,
He declared you, venerable James, to be the first shepherd and teacher of Jerusalem
And a faithful steward of the spiritual Mysteries.
Therefore, we all honor you, O Apostle.

Arise My Love: God's love poem

So, I am puzzled that the Agnus Day comic changes on my blog when the writer creates a new strip. So, the strip on each blog changes, making the commentary somewhat unintelligible (the commentary may not match the strip). Ahh! a lesson in humility. Perhaps I will figure out the wrinkle, and discover how to keep the strip that matches the weekly lectionary text.

This week lectionary readings are potentially puzzling. This week, the gospel text moves from John to Mark. The Epistle is from St. James. Both readings force us to examine what does it mean to be religious. The Gospel text reminds us that we fail to live up to the law.




The Hebrew text is from Deuteronomy or the Song of Solomon. The reading from the Pentateuch (Deuteronomy) seems appropriate - an examination of the Law. But how does the Song of Solomon fit with the theme? A spiritual reading seems appropriate, with God as the beloved.

God is the lawgiver and God is the beloved. Perhaps when we focus on God as the lawgiver, we forget that God is our beloved. The beauty of the call is lost when we forget that God calls us out of love, and we know God when we respond to the call of love with loving action towards others.

Eugene Patterson's version (The Message) of James 1:27 reads:

"Real religion, the kind that passes muster before God the Father, is this: Reach out to the homeless and loveless in their plight, and guard against corruption from the godless world."

"Arise, my love, my fair one, and come away." Song of Solomon 2.13 (NRSV).

Is the Church beginning to open our doors?

The Evangelical Lutheran Church in America (ECLA),our ecumenical partner, affirmed that they will accept pastors in monogamous same gender relationships this week, and approved a social statement on Human Sexuality. Earlier this summer, the Episcopal Church (TEC) affirmed that God has called and will called same gender loving women and men as priests, deacons, and bishops. Thus they join the United Church of Christ who welcome sexual minorities as members and pastors int heir communion.
For a while, the UCC seemed to be alone. When we passed the marriage equality statement at General Synod in Atlanta in 2005 it appeared to me that we were out there alone. The affirmations of TES and the ECLA say that we are not alone. We are still in a minority in the Christian world. Many of our sisters and brothers feel as if we have cut ourselves off from the tradition and the faith. But at least, I no longer feel alone. This journey may be difficult, and we may be isolated or exiled. But we are not alone. Perhaps this is the beginning of a long arduous journey to a future when the church universal may live up to its calling of accepting all. That is my fervent prayer.

One observation that I read this week that had an impact on me was that lgbt Christians and their supporters were asked to remain in the church while the church struggled to include us. We remained because of our commitment to Christ's vision of a church united. Now traditionalists must consider whether they will remain in communion. In a strange, yet only God inspired way, the traditionalists may gain some insights from the glbt community-how to remain in communion with people with whom you have fundamental disagreements. The ECLA's reflections on bound conscience may prove helpful for those on all sides of this and other controversial issues.

I conclude my remembering the church dividing debates on slavery. Those on both sides appealed to the bible, and many on both sides condemned those on the opposing sides. These many decades later the church has reached a consensus on slavery. Yet we need to acknowledge that for those involved during the struggles to discern the mind of Christ, the consensus did not happen in their lifetimes. Sincere believers on both sides lived and died arguing their deeply held convictions. The white churches in the United States were divided over this issue. Yet those most impacted by this debated, the slaves, my ancestors, were not allow to participate. So I will err, if I must, on the side of those who suffer injury, who are castigated, those who do not have a voice in official assemblies, yet who continue to transform the oppressors' religion into the glorious tale of liberation, who were vindicated not my might, but by their faith in a faithful Saviour.

Soli Deo Gloria.

The Body of Christ, the Bread of Heaven: John 6:56-69

Our friends from Agnus Day have posted their latest cartoon strip. The Gospel reading for this Sunday, August 23, 2009 (Proper 16 / Ordinary 21/ Pentecost +12) is John 6.56-69.

For several weeks the gospel lessons have been from John 6. These readings have caused us to reflect on the significance and meaning of the Eucharist. This is a difficult passage of scripture for Evangelicals who have a high view of scripture, but view the sacraments as 'ordinances". A high view of scripture should lead evangelicals to reflect anew on the apostle's writings in the 6th chapter of his gospel.

Soli deo gloria.