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Helen Weber-McReynolds, RCWP, Pastor
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Hand on the Button

11/23/2015

1 Comment

 
Homily – Annie Watson, ARCWP

Do you remember the television game show, Family Feud? A contestant from each of the two families stands in front of one another with their hand on a big button ready to push it as soon as they think they have a good answer to the game show host's question.

The same is true in Jeopardy. While Alex Trebek is giving the answer to a question, the contestants stand there, listening intently, ready to be the first to hit the button and verbalize the question.

In both of these games, hand on button is the contestant's default position. They only have one purpose at that moment, to hit that button as soon as possible. Sometimes the contestants hit the button prematurely before they know what to say. They are willing to risk being wrong in order to be the first to hit the button.

As we head into the Holiday Season, our hands should be resting comfortably on the buttons of grace, generosity, and gratitude, ready to strike at a moment's notice. These should be our default position. Sometimes we show grace, generosity, and gratitude prematurely, which can be risky, but we are never wrong in doing so.

Unfortunately, sometimes people have their hand on the wrong buttons. I have read with interest many of the comments on social media about the recent controversy over Starbuck's red cups. The young man who created the controversy claims to be operating as a disciple of Jesus Christ, and yet rather than soak in the holiday spirit and enjoy a hot cup of Joe, he seems to want to turn up the heat on a bogus and discredited annual event called "The War on Christmas."

In case you missed all the frenzy, this man wants "Christian" customers to enter Starbucks with a gun, order a cup of coffee, and tell the server that their name is "Merry Christmas," just so Starbucks will have to write "Merry Christmas" on their cups.

Sometimes l feel like l missed the lecture on what it means to be a Christian. Rather than our hands resting on the buttons of anger, threats, and intimidation, ready to push those buttons (or pull the trigger) at a moment's notice, shouldn't our hands be resting on the buttons of grace, generosity, and gratitude?

Where are our hands resting as we enter this Holiday season? What buttons are we ready to push?

It is not too difficult to imagine where the hands of Paul and Jesus were resting. Paul's favorite default button was the button of grace, because this was God's default button. "There are no limits to the grace of God," he said. No matter the season or time of year, our hands should always be resting near the button of grace, ready to strike immediately, even prematurely.

Although the concept appeared earlier in Catholic theology, the great Methodist churchman, John Wesley, had a name for what we might consider to be premature grace. Wesley called it God's "prevenient grace."

Prevenient grace is defined as divine grace that precedes human decision. It exists prior to and without reference to anything humans may have done. In other words, even before you and I are ready to hit the buttons of grace, generosity, and gratitude, God hits the buttons for us.

The best way for us to respond to God's grace in our lives is with generosity and gratitude. For Paul, his hands were resting steadily on the plow of generosity. "If you plant sparingly, you will reap sparingly, and if you plant bountifully, you will reap bountifully."

In his second letter to the Corinthians, Paul suggests our generosity is an imitation of God's generosity, "The One who provides seed for the planter and bread for food," the One who "will also supply and enlarge your store of seed and increase your harvest of justice." God's hand rests on the button-or plow-of generosity, and so should ours.

Paul echoes the same theme in his letter to the Galatians: "The person who plants selfishness, ignoring the needs of others­ ignoring God!-harvests a crop of weeds! But the one who plants in response to God, letting God's Spirit do the growth work in him, harvests a crop of real life, eternal life."

Jesus illustrates God's generosity, recorded in Matthew's Gospel. Speaking of default buttons, for Jesus the wrong button to push is the button of worrying and anxiety. There are times when we can't help but push those buttons, and yet our hands should never be resting close to them.

Instead, our hands should be resting on or near the buttons of faith and trust in God's generosity. If God takes care of the birds of the air and the wildflowers of the fields, then it goes without saying, Jesus claims, that God will take care of us. And if God takes care of us, isn't the proper response one of gratitude and generosity toward others?

Hands that are resting on the buttons of faith and trust in God's generosity are hands that are ready to work in the realm of God: "Seek first God's reign, and God's justice, and all these things (food, water, and clothing) will be given to you besides.
Enough worrying about tomorrow! Let tomorrow take care of itself."

This may not be planting season in terms of the seeds of the earth, but it is planting season in terms of the seeds of grace, generosity, and gratitude. This is the season when our hearts almost magically become more open to the pushing of these buttons. Not to sound too ungenerous, but the young man who started the Starbucks red cup controversy apparently loves to push people's buttons. Unfortunately, from a Christ-perspective, they are the wrong buttons. I pray that God will somehow help this young man learn the difference between pushing people's buttons and pushing the buttons of grace, generosity, and gratitude.

We stand over these buttons today, ready to strike them for family, friends, foes, and furry creatures alike. We are ready to strike these buttons even prematurely at times. A life lived with these buttons as our default buttons, a life that errs on the side of these things is a risky life, and yet it is the only life worth living.

Finally, as we gather around our holiday tables to say "grace" this year, let us remember that we can push buttons that don't lead to a "family feud" and put our holiday festivities in "jeopardy. " Amen.


1 Comment

Understanding the Beatitudes from the Aramaic

11/6/2015

5 Comments

 


From Prayers of the Cosmos by Neil Douglas-Klotz  

The richness of expression present in the native Aramaic language of Jesus is a treasure that has been lost—or limited only to scholars—for too long.  To discover this treasure, we must challenge ourselves to participate in the prophetic and mystical tradition that Jesus as represented.  It is a far cry from our ordinary way of thinking.  

A tradition of both native Middle Eastern and Hebraic mysticism says that each statement of sacred teaching must be examined from at least there points of view: the intellectual, the metaphorical, and the universal (or mystical).  From the first viewpoint, we consider the face value of the words in question—what so-called modern people normally call the “literal” meaning.  

According to native Middle Eastern mysticism, however, each Aramaic word presents several possible “literal” translations.  “Blessed are the meek, for they shall inherit the earth” could as easily be translated “Blessed are the gentle” or “Blessed are those who have softened the rigidity within.”The word for “earth” in Aramaic also carries the meanings of “earthiness”, “the natural abundance of nature,” and “everything that appears in particular forms.”  To understand how all these relate to one another, we must go further.
 

From the second viewpoint, we consider how a statement or story presents a metaphor for our lives—or the life of a community.  Here we must awaken our poetic sensibility: we must participate in re-creating meaning from several possible literal translations.  With reference to the above saying of Jesus, where are the rigid place in our lives—or in the life of our society?  How do they prevent us from receiving sustenance from the natural abundance of nature?
 

From the third viewpoint, the universal or mystical, one comes to a truth of the experience pointed to by a particular statement.  Here we must go beyond seeing a prayer as an affirmation or petition, or a parable as mere metaphor.  We must embrace the wordless experience to which the living words of a mystic point.  To continue the above example: one faces the question, “What do the words rigid and soft have to do with my experience life, of the cosmos, of God?  What feelings do the sounds of the key words in Aramaic evoke?  How do I act responsibly from this new understanding?”  There are no set answers to these questions: they challenge us to an individual response.

To a native Middle Eastern mystic like Jesus, none of these viewpoints exclude the others.  One holds all the possible meanings of key sacred phrases and prayer and lets them work inside.  

An unnatural division between God, Nature and humanity, unknown to people who lived close to the earth, crept into our language with the advent of modern civilization.  

Some of the difficulty harkens back to the source of our texts—and our thinking.  Most of the English translations of the words of Jesus come from Greek, a language that differs greatly from Aramaic.  Aramaic was the common spoken language throughout the Middle East at the time of Jesus and the tongue in which he expressed his teaching.  (Hebrew was primarily a temple language at this time.)

Unlike Greek, Aramaic does not draw sharp lines between means and ends, or between an inner quality and an outer action.  Both are always present.  When Jesus refers to the “kingdom of heaven,” this kingdom is always both within and among us.  Likewise, “neighbor” is both inside and outside, as is the “self” that we are to love in the same degree as our “neighbor.”  Unlike Greek, Aramaic presents a fluid and holistic view of the cosmos.  The arbitrary borders found in Greek between “mind,” “body,” and “spirit” fall away.

Furthermore, like its sister languages Hebrew and Arabic, Aramaic can express many layers of meaning.  . . . (E)ach word may have several meanings. At firs seemingly unrelated, but upon contemplation revealing an inner connection.  The same word may be translated, for instance, as “name,” “light,” “sound,” or “experience.” 

Confronted with such variety, one needs to look at each word or phrase from several different points of view—the ones mentioned above, and possibly others.  Jesus showed a mastery of this use of transformative language, which survives even through inadequate translations.

In addition, the Aramaic language is close to the earth, rich in images of planting and harvesting, full of views of the natural wonder of the cosmos.   “Heaven” in Aramaic ceases to be a metaphysical concept and presents the image of “light and sound shining through all creation.”

 

 

 
A comparison
 

The Beatitudes (Matthew 5: 3-12) from the King James Version

The Beatitudes as interpreted by Neil Douglas-Klotz

 

Blessed are the poor in spirit: for theirs is the kingdom of heaven.

Happy and aligned with the One are those who find their home in the breathing; they shall find their ruling principles and ideals guided by God’s light.

 

Blessed are they that mourn; for they shall be comforted.

Tuned to the Source are those feeling deeply confused by life; they shall be returned from their wandering.

 

Blessed are the meek; for they shall inherit the earth.

Aligned with the One are the humble, those submitted to God’s will; they shall be open to receive the splendor of earth’s fruits.

 

Blessed are they which do hunger and thirst after righteousness; for they shall be filled.

Healed are those who persistently feel inside: “If only I could find new strength and a clear purpose on which to base my life”; they shall be embraced by birthing power.

 

Blessed are the merciful; for they shall obtain mercy.

Tuned to the Source are those who shine from the deepest place in their bodies; they shall feel the heat of cosmic ardor.

 

Blessed are the pure in heart; for they shall see God.

Healthy are those whose passion is electrified by deep, abiding purpose; they shall regard the power that moves and shows itself in all things.

 

Blessed are the peacemakers; for they shall be called the children of God.

Healed are those who bear the fruit of sympathy and safety for all; they shall hasten the coming of God’s new creation.

 

Blessed are they which are persecuted for righteousness’ sake; for theirs is the kingdom of heaven.

Tuned to the Source are those persecuted for trying to right society’s balance; theirs is the ruling principle of the cosmos.

 

Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake.

Renewal when you are reproached and driven away by the clamor of evil on all sides, for my sake . . .

 

Rejoice, and be exceedingly glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.

Do everything extreme, including letting your ego disappear, for this is the secret of claiming your expanded home in the universe.



5 Comments
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    Helen Weber-McReynolds , RCWP, Pastor
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    Maria McClain, RCWP, Retired Pastor
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    Angela N. Meyer, RCWP Brownsburg, IN community


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Helen Weber-McReynolds, Pastor
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