Palm Sunday Evensong Reflection

“Fight the good fight of the faith. Take hold of the eternal life to which you were called and about which you made the good confession in the presence of many witnesses.”  1 Tim 6:12

Palm Sunday, 2013 Evensong

Everyone loves a parade.

Earlier today we began our service parading.  We processed outside, following a bagpiper and carrying palms and singing “All Glory, Laud and Honor.”  It’s movement for the entire congregation from the hall, outside on the sidewalk, and into the sanctuary. 

There is a hint of ridiculousness about it.  I’m in costume, and we’re waving palms,  Following a fellow in a kilt, a festive Gaelic anthem with his pipes.  I think he was Jewish.  Leading us to the doors of the church. 

It’s an expansion of what we do every Sunday, a miniature of the church’s intention.  On most Sundays, the choir and a few ministers, for the sake of efficiency, process on behalf of the entire congregation. The procession itself can be a miniature of our collective walk on earth.  Today we recollect this moment of expectation, hope and celebration.

Most of us love parades, and this one’s a spectacle.  We follow Jesus on a Donkey.  A Donkey.  An ass.  We might not be that organized – it’s spontaneous and festive; they didn’t receive a license from the police department.  Some of the participants are not in line.  Others might be laughing and shouting.  Still others holding back.  Perhaps we are all following him because we are fools; fools for Christ as Paul says.

Many traditions use the metaphor that describes life as a journey. I suspect the intensity of that metaphor reflects our culture’s individualism – we’re out there alone in uncharted territory with only our Good Friend Jesus holding us by the hand, leading us into the sunset of our days until the apocalypse or the end times.  But that view diminishes the way we live together, which is a more chaotic, and less private than we think.  We tend to go where others go, and we follow them, and lead others, and perhaps we don’t give that all that much thought when we’re always thinking of ourselves as individuals.

Many of us have been talking about “leadership” in the church, and it’s true that there’s a lot to be done, and a lot that could have been done if we knew what leadership was supposed to be.  For some it’s charisma; for others it’s taking responsibility; and for others it’s merely having a follower.  But one of the other ideas floating around is called “active followership.”  We’ve got a lot of people who want to lead and need to learn.  But then there are many of us who are just in the parade.  Some of us don’t even know how we got here, but we’re having a good time and going in the same direction.

The letter of Timothy says “fight the good fight.”  This alludes to one aspect of following.  Good followership might mean working, struggling and fighting – engaging – with other people, even your leader.  It means being the sort of follower who knows how to take the initiative and when to be wrong.  It may mean allowing the leader to do the public work a leader does, for almost all the visible work a strong leader accomplishes only happens when there are lots of people supporting the same vision. 

I sometimes say, “my bishop right or wrong.”  Surely some times I’ll find that a difficult place to be.  But I will submit as I’m convinced he’s got the interest of the church, of the world at large, and not merely his own, in mind.  Certainly we will have our differences, but this practice is partially to admit – and I know this will be hard to believe or hear  – I have, sometimes, been wrong.  But the nature of followership, healthy followership, allows me to admit this possibility, and to offer the person I follow the responsibility of making decisions.  

Certainly being a “follower” of Christ is not easy, especially as he’s always asking us who we think he is; but perhaps what makes it bearable is that we – this community here – we are in this ridiculous parade together.

But let’s take care.  Where is Jesus going, anyway?  In the reading, Jesus overturns the tables in the temple.  Today we’re headed – to the temple.  It would be completely reasonable for you to end right there and say you didn’t want to be a part of the parade any more.  Perhaps it might be the reason we sometimes fight with one another:  for the confrontation at the end of the line, the invitation to transformation, are going to be hard places to endure.  But the good fight, one that is shaped by our Lord’s desire to reveal ourselves to ourselves, is how we will be able to stay in the parade and see the work of a changed world that is promised.

It is not all grimness, though the work is hard.  It is not all sourness, though we can be resentful, impetuous and petulant.  But we are led forward, led in a parade, shouting praises.  Sometimes our solemnity and our serious is more like a circus, but we have confidence in our direction.  It might be all we have, now at this time, moments of levity before our Lord is nailed to the cross.  At least we know now what happens after.  We’re graced like that, on the other side of the resurrection; an Easter world.

And everybody loves a parade. 

On Succession and Civil War (Based on Proper 14, year B)

Sometimes leaders stay on too long.

They get tired.  They lose their sense of mission.  They remain because they’ve grown used to power and can’t imagine not having authority.  Some leave gracefully, like Julius Nyerere in Tanzania; others hold on like Mubarak in Egypt.

Most stay too long.

Institutions get nervous during times of transition.  It’s one reason monarchies develop – business can continue smoothly. Even non-monarchies like Syria, North Korea, India and the US each have their peculiar political dynasties.  And the problem of succession is not merely experienced by nations, but by corporations, churches and other bodies that get work done.

There are good reasons to be anxious.  If succession doesn’t happen well, we run the risk of civil war.  In the midst of such trouble, it’s easy to forget the basic rules that keep the nation peaceful.   We look to the rule book to ensure peace.  In our political life, for example, we can disagree, but everyone has a right to vote (well, perhaps not these days).

In the reading last Sunday, David had ruled for nearly forty years; he’d been running the kingdom from the office, and although he remained enthusiastic and confident in his abilities, his soldiers were unimpressed.  David’s son Absalom wanted his own turn. He’d gathered support and was undermining his father.

Perhaps Absalom thought the throne should have been his; perhaps he thought his father was too disinterested, too old to rule effectively.  He knew he could do better.

But Absalom’s thick, long hair was caught in a tree, and as he hung, Joab, David’s advisor, disobeyed the command to keep Absalom alive.

Joab believed, perhaps, Absalom would not truly submit; that there would always be the risk of Absalom’s treason.  Perhaps Joab was jealous of Absalom.  Joab had worked for David’s favor; while Absalom held David in contempt but David still adored him.

The story does not have a clear moral – it lifts up for us to see how family love and political necessity create chaos.  We do not know if Absalom would have been a good king or not.  We only know that David also had a deep love that was stronger than his son’s betrayal.

In the day’s gospel, alluding to Torah, Jesus tells us he is the bread of life.  In the wilderness, generations had passed; the older generation that remembered Egypt as a secure home was being replaced by a new generation looking forward.   Remember there was conflict along the way; in part because of the differences in generations succeeding each other; and the temptation of ineffective Gods along the way.  But they were fed, and would come to the new abundant land.

The way we think of the bread of life is one way the church asks us to look at the threat of chaos and civil war.  Jesus is the son of the Father; who takes on a role as the obedient son – who survived his own death.  We eat the bread to represent ritually that even though we are individuals, who may be stubborn, proud and envious, we nonetheless share in this one participatory act of mutual honor and submission.  We trust that we need not be defined by our urge to kill each other; that we need not always fear being the loser in our daily work.

For around the table, as we eat the bread, scripture says there is enough for all.   The raised Jesus is meant  to free us from the  worry raised by the disappearance of strong leadership.  Instead, the reminder: when we learn we have enough, there will be enough for all.

It may be too much to hope for a world where we can all acknowledge our limits; that we can be free while accepting our common inheritance; and that liberation requires responsibility. But we elevate the bread and wine of life, if only to show the contrast, that we still have a choice:  Life or death; together we will survive.  Alone we will not.

Not as a nation.  Not as a world.

9/11 the Tenth Anniversary sermon

I was in the office.  I’d only been at St. Barts for a few months.   I’d gotten to work early because I needed to finish some paperwork before driving to Rochester.  Doreen, a parishioner, was volunteering, taking calls and organizing the mail.   I was listening to the radio when it seemed to turn off suddenly.  At least I think it did.   It came back on with the announcement that the towers were struck.

I made some phone calls to my friends who were working there.  One person watched from his office not too far from the towers.  I called a parishioner in White Plains who had once worked there himself.   But my memory remains foggy, and only the emotional impression remains.

Faith and Doubt

A parishioner once took me aside and asked, “I just don’t believe in all of this stuff.  I look around at all the people here and wonder, ‘does everyone else believe this?’ and I’m amazed. Am I the only person who thinks like this?”

Of course, he isn’t.  Plenty of people in the pews have their own doubts and questions.  They cross their fingers at the appropriate time of the Nicene creed; some sing because they can’t bear to say it.  We compartmentalize, dividing our heads from our hearts.   An Episcopalian who hasn’t questioned the church, God and organized religion wasn’t raised in the tradition very well.

The parishioner had good reasons to be skeptical. He’d had a hard life and, like lots of faithful people, struggled with the basic question of suffering and God’s goodness.

The apostle Thomas had doubts.  He hadn’t been there the day before when he’d seen what the others had seen. He may have thought most of his friends were a bit dim and too credulous.  Why should he take them at their word? They’ve said they’ve seen a body!  That’s ridiculous.

I imagine that Thomas as a due diligence officer, a regulator, or an auditor. He knew that there are people who take short cuts, eager to make a quick buck, the swindlers who take advantage of our gullibility and propensity to see what we want. He’s the guy who wants to know how a magician did the trick, and demands that it be done twice so he can figure it out.

So then Jesus reappears to the disciples.  He breaks bread and offers peace.  He shows the wounds.  But Thomas still isn’t operating on faith at this time:  no – the body was right there.   Asking for faith is easy when you’ve got evidence.

But perhaps, seeing the body was the secondary part of the faith.  The real leap of faith was to accept the offer of forgiveness.  Forgiveness for betraying Christ; forgiveness to the persecutors for their persecution; the forgiveness that breaks a cycle of  violence.   The momentary reconciliation that offers the possibility of more life.

This forgiveness means we assume the best in others; we offer them breathings space, charity and discretion; breathing space offers freedom; and freedom unlocks our own potential.   It may be a mistaken, foolish, and risky act, to have faith in another person.
Of course, we need not ask this of our political leaders, of our inspectors, of those who have to make snap judgments in a broken world.  They need to be right more than wrong.  They can’t afford these moments of grace.  They have to calculate the costs.

But perhaps faith is another way of saying, we’re allowed to be wrong in who and what we trust.  Though we may be battered, bruised and hurt by the vicissitudes of chance, the power says that with this faith we still stand up again, although that same love may put our familiar lives at risk.

Sermon Notes Proper 28c

Isaiah 65:17-25  “The former things shall not be remembered or come to mind”  and offers a vivid description of what was normal:  precarity; death; calamity.    God will create “But be glad and rejoice forever in what I am creating; for I am about to create Jerusalem as a joy, and its people as a delight.”

It’s an opportunity to discuss memory – how it prefigures and affects how we live into the future, our hopes and desires.  Can we ever see things anew?  I may spend time reflecting on precarity itself.  God looks forward to a time without sorrow; and this means a mitigation of the everyday calamities in biblical culture.   One paradox is when we are so distant from precarity, we forget God.

Thessalonians is an exhortation within Christian community.  How might Christians work with one another?  Some Christians are lazy.  The exemplars live by example, seeing to do well through encouraging imitation – rather than, perhaps, by diktat.    I’m instinctively wary of the rigor of the command, but perhaps Paul reminds us of our obligation to each other.   They seek avoid idleness but to work so that they might not be a burden.  That said, what of people who are truly burdens?   Within a community we share the work; but we still serve others who are destitute.  We are still called to serve the poor; but we have high expectations of ourselves

“All will be thrown down.”  Jesus gets apocalyptic here.  He denies those who claim the world will end, and yet also giving instructions about what to do.  Luke clearly thought Jesus understood that the end of the world was impending.   This may be an opportunity to talk about transformation, and that we have nothing to fear.

Breathing Space: a 9/11 sermon

Preached on 9/8/2002

Twenty years from now you may still be asked “where were you on September 11th?”  Like the Kennedy assassination, the Challenger Explosion, or the Fall of the Berlin Wall, moments of surprise, shock and terror that sear our collective experiences in our minds forever.

Consider where you were the day before?  The weekend before?   I was here, having driven back the long six hours from Rocester.  My father was dying.  The day before he had told me, for the last time, “Good-bye.”  An atheist, he nonetheless said to me, “and perhaps I’ll see you afterwards,” and with his typical, mischievous, broad smile.  He was offering me something, anything, a memory of him to hold while he was still lucid.

The next day I got the apartment ready for visitors.

I remember preparing for mass and trying to write my sermon, halfheartedly.

And it was a beautiful week-end.

What happened the day before?  Someone died after a long fight with cancer; Wasn’t there an earthquake that killed thousands?  Wasn’t someone’s son murdered that day?  Or you, maybe you found out you needed chemotherapy, or you knew someone who died in a car crash;  or did you yourself drive drunk the night before, daring God to keep you alive? Where were you the day before?  The week before?  What terrible things did we do?

How may women were raped in the Congo that week?  How many children got sick from unsanitary water supplies?   Who fled slavery?

Where were you the day before?

I can tell you I thought not of Chechnya being bombed by Russians; or Chinese Christians being killed by Muslim Indonesians; the starvation of thousands in the Sudan, or the sickness of children in Iraq.  I thought not of you, or my ill congregants at White Plains Hospital.  I was thinking of one thing.  I was thinking of my father.

I was thinking of my father and living life without him, what it would be like to live alone, an orphan, without him meeting a future wife or holding his grandchildren, to only hold him as a fading memory.

September 10th.

It’s hard for me to imagine thousands of people dying.  Three thousand?  It’s so many.   Do you know three thousand people?  One thousand?  The numbers magnify.  What of those killed by institutional negligence; or even deliberately.  The ones murdered by Mao, Stalin, Hitler, Pol Pot, Amin.  Ten thousand?  Five million?  Twenty Million?  As the typhoons swept Bangladesh one year killing hundreds of thousands, the writer Annie Dillard wrote how she can’t conceive of it.   Her young daughter says, “it’s easy.  Just think of dots.  Lots and lots of dots.”

Dots, swept into the Bay of Bengal, swept away into the deep.

It’s easier to think of dots than human beings.  And when conducting a war, it becomes crucial to reduce human beings to dots.  Can you imagine 100,000 Iraquis killed?  Or a few thousand Americans?  Each American hurts more.  For each American has a body, war breathing body with the potential for love, a family that cares for them, joys and failures, plans and frustrations.  The Iraquis, the enemy, any enemy, remain dots.

Numbers cannot convey all that pain and sorrow, of 100,000 families.  Imagine losing one son, twenty years old, his life before him; an entire extended family.  Imagine it’s your son.  Your daughter.  Your father, your mother.  Now magnify it by 100,000 times.  Can you?  Can you imagine it?

Jesus says, “Where two or three are gathered, God is there.”  Why?  Why does he say this?  “Breathing Space,” the Archbishop of Wales (now Archbishop of Canterbury) writes.  For when we affirm and love someone we allow for breathing space, a place to exhale, to fill our bodies with oxygen, to fill our bodies with a love that stands up in spite of our overwhelming sorrow. When we encounter someone there is the opportunity to be liberated from fear strangling us, for face to face we do not have just the enemy and outsider, another atomized and irrelevant dot, but a living person, a breathing person.

A retired solder once told me about urban combat he’d conducted  when we invaded Grenada.  He was a Ranger, and now battling street by street, house by house, with Cubans.  “I had only three weeks before I’d be discharged.  Then this.”  He turns a corner and meets a man.  Their eyes lock.  He sees a soldier, an opponent, an enemy, a living body;  they are both filled with fear, their faces fixed in terror, and they both know the next step.  The American is faster.  “He was a man,” the solider says, “and I’m going to live with this for the rest of my life.”   It’s easy to send a dot into oblivion, but much harder to send a man to hell.

It’s asked a million times, every day, “why this tragedy,” or “that tragedy.”  Where was God?  Perhaps the question got more intense on September 11th.  For normally we are shielded by a provincial media and fortunate to have avoided war on our continent for nearly 140 years.   But it’s the same questions when terror strikes:  “where was God?” or “What could we have done?” or “Who’s in charge, anyway?”

The archbishop responds, “all I have is words.”

Jesus affirms this:  when we face each other, see each other as bodies, as made in God’s image, as concrete and living beings, as individuals with particular habits, sorrows and joys, He enters our consciousness.  Not through statistics, the numbers that make us like grains of sand, bubbles upon the foamy sea, as collateral damage, but as one person to one person, through the steady of love of those we call by name.  For as the twin towers were about to fall, the dying would call to tell their love in those futile moments, expressing a pointless love in the face of a senseless crime.  They created “breathing space.”

Jesus makes sense only by this: pulling people together, taking one image of love and placing it before the dying, affirming faithfulness through a gratuitous,  powerless pointless love, triumphantly making room for someone else, even though the walls are falling all around and nothing will be salvaged.

And so we, also, are left here to create breathing space, to affirm love, pointless and faithful in the midst of tragedy, where nothing can be salvaged, the towers of our satisfactions and hope falling around us.  Here is where God enters.  It’s enough. It’s not enough.  It’s what we have.

On the Twin Towers

Sent via my enewsletter the week of the anniversary of 9/11/01.

It’s the eighth anniversary of the attack on the twin towers. That morning, I called people who I knew worked in the area, and after doing what I could, began to drive up to Rochester to be with my father, who died the next day.

Several new people came to church that Sunday. One family is now an active member of the the church. I wasn’t there, but in my absence, the Rev. Allen Shin preached that Sunday. As the spirit would have it, he had been downtown at Trinity Church, shepherding young children with the Archbishop of Canterbury, who was there to give a talk.

It was a rough time. Some were heartbroken, angry, defensive, righteous, eager for a fight, determined to administer justice. All these sensibilities are real and appropriate. One parishioner said, “we should bomb them,” although she was unclear about who “they” were. Others simply wrestled with trying to figure out, why would this happen to us?

What the archbishop argued for was “breathing space.” At the time it seemed ridiculous. The archbishop noted that as the mob was about to stone the adulteress, he just sat in the ground, writing. Perhaps all Jesus was doing, was giving the demons time to walk away. Saying “I love you” offers space. Sometimes all we need is some time, spacious time, to gather ourselves, and think clearly.

Peter Stienfels once wrote about the Archbishop’s reflections upon a conversation with a rabbi after the war in Lebanon: “The rabbi,” Archbishop Williams told his audience, “made no political points. But he said that when in the Bible God tells Moses to take off his shoes in the divine presence, the Jewish sages had interpreted this to mean that we couldn’t meet God if we were protected against the uneven and unyielding and perhaps stony or thorny ground.”

The rabbi considered this also true “when we meet the human beings who are made in God’s image,” Archbishop Williams said. “Those who are responsible for violence of any kind, even when they think it is in a just cause, need to take off their shoes and recognize what it is like when flesh and blood are hurt.”

“Terrorism, is the absolute negation of any such recognition,” What will defeat terrorism in the end “is ‘taking off our shoes,’ coming to terms with what we share as mortal beings who have immortal value.”

It is a tough message. In a politically polarized environment, our first task is to recognize in each other the image of God, that admits that we all have fears, frustrations and questions. Perhaps we have to stop participating in the madness that elevates the spectacle and drama of emotional conflict. Instead, we are called to stand on that stony and thorny ground.

We must not rely on the easy platitudes that reveal our defensiveness or demand war. It is to simply recognize the truth that we can each find ourselves pulled in the direction of violence.

Jesus merely says stop. And without looking at us, He waits, and draws in the sand. The demons then depart. And so we hope.

The Bent Lady; or Having a Really Bad Day

(A general summary of the sermon given August 22nd, 2010, Proper 16)

Sometimes we have really bad days.

Start off with a lack of sleep and nightmares about the apocalypse, being
naked in public, or realizing you never should have graduated high school.
Wake up.  There’s no hot water.  You cut yourself shaving.  Then there’s a
leak from the floor into the ceiling of your living room onto your cherry
table.

There’s no more juice or milk in the refrigerator.  Someone in the house
finished the eggs and the cereal.  You get dressed, but you’re in a rush so
you rip your pants.  You try on another suit, and you notice a little grease
stain.  The next suit is too tight.  You take everything off and weigh
yourself, and you’ve gained ten pounds.

You can’t find your keys.

After you find them twenty minutes later, you speedily back out of your
driveway, hitting a parked car that isn’t usually there.

You’re late for a meeting with your biggest client.

As you drive, you smell a horrible odor.   You wore this shirt dancing a
couple days ago and forgot to place it in the hamper.

When you stop at a red light, a car pulls up next to you and a five year old
gives you the finger.

At work you’re handed divorce papers.  After your secretary quits, your
daughter calls and tells you she’s marrying her one true love, a musician
who has a long criminal record, who you caught smoking pot in your back
yard.

He hadn’t even offered to share.

When you come home, you discover there isn’t a single glass of booze in the
house.  The dog opened the refrigerator door and ate the steak you
were marinating.   You smell a strange odor of burning wood coming from
somewhere in your house before the alarm goes off.  In the distance you see
a volcano erupt.

That’s a bad day.

Now imagine having a bad day for eighteen years.

Some take the optimistic view.   _There’s always someone with a worse day.
_ “I have cancer, but it could be stage four melanoma.  That would really
suck.”  Or “I have a terminal disease, but I’ve always wanted to die before
my husband and kids.”

Others become like zombies, their sensitivity to pain so reduced they can’t
feel anything.  Some of those are so calloused themselves, they can’t feel
the pain of others.  Some become bitter, outraged at the injustice around
them, the needless victimization, they shake their fists at the absurdity of
a God or a world that would make suffering so ubiquitous and ordinary.
They become pillars of resentment, with such a chip on their shoulder they
can’t make friends, alienate their family and routinely insult police
officers and babies.

In one parable, a woman who’d been sick for 18 years, bent with a serious
form of arthritis, asks Jesus for healing.   The scene has the indignant
priest, upset that Jesus is ignoring the holiest of God’s laws – don’t work
on the Sabbath.  He represents the enforcer against Jesus’ libertine
sensibilities.  But they are also indignant because they complain because
she’s a woman, an old woman, one who is not seen or allowed much power or
voice in a patriarchal society.

Jesus sees her; she stands.  He chastizes the rule-makers.  Even they would
free their animals on the Sabbath to get them a drink of water.   This
woman, isn’t she also a child of God?  Shouldn’t she also be liberated?

After 18 years, she could have been defined by her bad days.  This was the
sick woman; who others thought she may have deserved her plight; her identity was confined and bound by the fears around her.  Jesus sees her differently, instead as a child of Abraham, a person who could be free.

It wasn’t sympathy he offered; nor did he erase the past.  Rather, he saw her as a human being worthy of love, interrupting the cruelty of the habitual pieties that
rendered invisible the ones who always have a bad day.

Sermon Prep, Pentecost X

Colossians 3:1-11

Luke 12:13-21

A parishioner remarked “this is the time to discuss planned giving.”

I may, to shake it up a bit, begin with discussing why I love money.  I’ll declare I’m pretty rich – which I am, compared to most people in the world.  Just not compared to my neighbors.  And then my retirement plan.

There’s a bit more than simply “greed is bad” going on here.  Is it “greed is bad” and “you might die tomorrow”?  I remember tha bumper sticker:  whoever dies with the most toys wins.

Do I get political?  Billionaires who have died this year have been able to create little monarchies because they’ve been able to avoid paying taxes.

Richard Layard notes the limites of happiness.  Building a bigger barn won’t do it.

Catherine Caimano preaches a very good sermon, but I might try to make the challenges more severe.    there’s no way to get around the apocalyptic depth of the message.

Are we being encouraged to look busy?  To prepare for death?  Or Is Jesus implying, “don’t save up to party in the future!  Party now!”  Has the world so fallen apart, that our hands are the emergency rescue team for the earth?  And can we do it?   Should we?  Must we?

It is not an anti-abundance message, I suspect.  It is a challenge to acquisitiveness for its own sake.   Such tendencies are built on the foundation of our anxieties as we compare ourselves to others.   Why must we compare our lives so when the only judge we need to know is Jesus Christ?

Keeping the Word

Yesterday Jesus said in the Gospel (John 14:23) that “Those who love me will keep my word, and my Father will love them, and we will come to them and make our home with them.”  It’s one of those conditional statements that bugs me.  If you don’t love Jesus you won’t, but if you do you will.

When I think of promises, I also think of contracts and laws.  Contracts as in written agreements with the power of force; laws as in cosmic natural laws such as gravity.  Law makes the world ordered; as do promises.  They allow us to plan, to have expectations.  We have subconscious promises, ones we don’t articulate, but are present in our assumptions and habits.

We can see all sorts of ways people break promises.  People leave their marriages.  Governments lie about war.  Police are on the take, extorting criminals rather than turning them in (I just saw the movie Serpico).  Churches can’t extricate the criminals within their orders.

Often people’s words do not fit their actions.  Perhaps that’s the truly religious person:  one who’s words always match their actions.  And maybe that’s why truly religious people are silent.

Some philosophers have argued that hypocrisy is wherever you look for it.  It’s the nature of public life that our public proclamations don’t match our private lives.  A male politician might be great about supporting women’s issues, but be vile to their spouses.  Johnson was a racist, but the president who did the most to change institutionalized racism.

And the brokenness we experience in the natural world happen when different cosmic laws engage.  When someone falls to their death, we wish, perhaps, that gravity might not take hold.  But then, what would happen if we could not rely on such certainty.

Perhaps the point here is that we make promises not denying that they get broken, but in spite of them.  We are given, because we have faith in God’s deep promise – that we know through his cross and resurrection – the power to continue building trust, to continuing uttering words, to continue acting, even though our everyday confidence is a little less arrogant, a little more modest, and little more humble.  We might find ourselves in positions where we do break our promises.  But if we love one another, if we maintain our honesty, if we do not flee from the consequences, and if we accept our flaws with generosity, and trust that we can each do better, we may still taste how God continues to have confidence in us.

In the Lion, the Witch and the Wardrobe, Aslan makes a promise to the Witch.  But the altar is broken due to the deeper promise, one based on sacrifice, which is known in the world.  By raising it, God reveals his trump card.  We can trust in Jesus.

But what does this obscure code mean?  I suspect it means something like this:  we don’t give up.  We don’t give up on one another.  We don’t give up on our families; we don’t give up on our communities; we don’t give up on our governments or our churches.  In spite of our diminished expectations we find ways to move, to act, with the confidence we have.   Whatever promises are broken shall always be trumped by the promise we believe God has made in us.  And when our words match our actions, it may not merely be silence, but also the expression of our vitality; the simple witness that He Is.