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Sunday, February 14, 2016

The Power of the Holy Spirit

1LentC, Sullivan Park Care Center, February 14, 2016 by Annette Fricke
            Some people looking at this gospel text would focus in on the devil and all the questions he asks of Jesus.  Of what purpose is this story that is also included in other gospels?  I look at the bookends of the story.  In both the beginning and the end we find that Jesus is filled with the Holy Spirit.  We see it in verse 1 and in the verse following this section, verse 14.  Prior to this story in chapter 3 where we heard the account of Jesus’ baptism, we know that Jesus is there also filled with the Holy Spirit.
            We too, are promised the Holy Spirit when baptized in the name of the Father, Son, and Holy Spirit.  Like Jesus, we also have what could be termed “wilderness experiences.”  Although each of us has our own struggles with temptation throughout life, like Jesus, unlike Jesus we seem unable to resist temptation.  We start early in life.  I recall a time when Mom and Dad were away somewhere and my little brother and I stayed home.  Deciding that we should do something, we made chocolate chip cookies and popcorn. We always made popcorn in the cast iron pan, so I figured I must have been about thirteen to handle the pan.  Upon Mom and Dad’s return, we didn’t feel so good.  I guess we were testing the wisdom told us about spoiling our dinner by eating too many sweets.  Then there were times when we wanted to stay up till midnight just to see the New Year come in.  My parents had always gone to bed before midnight.  I guess it wasn’t any fun for them.  We didn’t see anything wrong with that practice because it was fun for us. It was also a challenge to stay awake that long because we never thought of it as losing sleep and it possibly being difficult to get up in the morning.  And that is where temptation crossed the line into submission.  We had submitted to our inclination to rebel against discipline. We had then given ourselves over to our fantasies that we somehow thought were better choices when in fact, they probably weren’t.  We didn’t understand the folly of our decisions until we had to face the consequences. What would have happened if Jesus had given in to temptation?  For one, he would be too much like us.
            Later in life, there are choices about whom to marry, what sort of job to work at, how to manage your money, what to invest in.  Yet even with the morally right choices, things still have the possibility of not turning out so well.  Those who invested in the stock market did well, but then it crashed.  My grandmother distrusted banks or so I was told by Mom. Sometimes the best way to do something is with all the patience and determination to robotically do each step in order, being careful to do not only as the job demands, but with the best of intensions.  I can intend to do the right thing in every situation, but unless I do it with my whole heart and attention, I can easily go astray in another direction.  I can follow the path to fickleness or stay on the road that is one of self-sacrifice, to go after my own wants as opposed to helping others. 
Lent is a time when many people focus on what they want to give up, usually it is something we deemed to be self-damaging.  The “giving up” list is usually comprised of things we personally consider to be bad habits.  For example, I may elect to give up chocolate or lose weight.  One episode in the series, “Vicar of Dibley” depicts a church council meeting at the beginning of Lent when each of the members attempts to extinguish their not so desirable behaviors.  One is to quit swearing, another to quit making nasty food, still another to give up chocolate. They quickly learn that it is easy at first, but as time wears on, it becomes more and more difficult to quit long established habits. There’s a new idea floating around in which a person puts one item each day of Lent into a garbage bag.  The excessive items in ones closet are items are to be identified as either trash or to be given to another person or a thrift store.  It sounds simple and I am sure that in the process, someone may benefit; either yourself or another.  But does this truly make sense?  What if we look at this from another perspective?  Instead of taking away something, what if we added something?  What if we spent time looking at how we display the grace of God?  What if we could break out of our usual comfortable circle of friends?  Could we work together in our little social groups to pool our talents, gifts, and resources to form a new alliance with people we don’t really know? It seems that we can go wrong with keeping to our little groups and associating only with the people we know.  How can we support each other, even those we don’t know well? How can we seriously and consistently engage in our baptismal promise to make disciples?  We all need reminders of what Christianity is all about and others to pull us back from our wanderings in our own wildernesses. We should be looking intently at how we can strengthen each other in our spiritual journeys.
            Is this gospel text in Luke about temptation or is it rather about the faithfulness and determination of God to make all things right for all people?  We are all tempted to do many things, but how many times do we give in and do that which we might not do if someone was there to help us resist?  Isn’t that really what the function of the Holy Spirit is for Jesus?  We can be just like children whose parents are out of town.  We can be doing things that could potentially cause us harm or worse yet, causing others harm.  We can become just the opposite of a person who is obedient to the will of God.  The Hippocratic Oath of a doctor is a good place to start.  Doctors promise to do no harm, but that isn’t enough if you really want to realize your potential to be the best doctor of which you’re capable.  That isn’t enough to really live the Christian life.  That is the bare minimum if you really want to follow Jesus into the wilderness. Yes, do no harm, but also do well.  Do well, and do one step better, do your very best.  We should strive to be emulated, not tolerated.  We should show love where others respond with hate or indifference.  Jesus is faithful to God with all that he says, all that he teaches, and all that he does.  Jesus is our ultimate model.  There is no better example of how to live a human life. We should be saying to the person on the street, “Look at what Jesus does in the face of temptation. Let’s be like Jesus.” 

            But when things fail, like your body when it pops and grinds and your skin when it starts to become thin, when bruising and soreness are more common than not, remember this: even though you are dust and to dust you shall return, God still loves you and will never forsake you.  God will never deceive you or point you in the wrong direction.  God will never fail no matter what happens.  God will give you the strength to get through.  God’s grace is sufficient. Amen.

Saturday, February 06, 2016

The Twilight Zone

TransfigurationSundayC, Sullivan Park Care Center, February 7, 2016 by Annette Fricke
            “There is a fifth dimension beyond that which is known to man.  It is a dimension as vast as space and as timeless as infinity.  It is the middle ground between light and shadow, between science and superstition, and it lies between the pit of man’s fears and the summit of his knowledge.  This is the dimension of imagination.  It is an area which we call the Twilight Zone.”[1] Those of you who were alive when this TV series came out will quickly recognize it as the original theme to the Twilight Zone.  This introduction, along with the pictures, graphics and music were meant to establish a response of fear, intrigue, and suspense in its hearers.  Probably considered by most to be a bit tamer than the Alfred Hitchcock series, it continues as a set of rerun episodes on a station outside the arena of paid cable TV.  Even in black and white, the creative genius of Rod Sterling captured the minds and imagination of many viewers every time it aired.
            This scenario would be how I would describe the phenomenon of what happened in both the Exodus passage and the gospel text assigned to today.  Today is what is termed in the Lutheran, United Methodist, and some Presbyterian Churches as Transfiguration Sunday.  Calvin himself, considered a forerunner of the movement that began Presbyterianism, didn’t care much for the festival at all. It is a funny thing that we have progressed in our Christian unity enough to begin using the same lessons every Sunday, yet there is still more unifying to be done.  For example, the Transfiguration for the Anglican/Episcopal Church and the Roman Catholic Church is on August 6 as decreed by Pope Callixtus III in 1456/7.  Another example would be the celebration of Easter is a different day for Western Christianity as opposed to Eastern Christianity.  Western Christianity’s determination of the timing of Easter still follows a lunar equation, something most history buffs would quickly point out is pagan in origin.  As much as God has pointed out to the Israelites throughout history to not follow the religions around them, the more they kept those practices.  One of those practices was the sacrifice of animals for the forgiveness of sins.  That is something that was continued into Jesus’ day, including on the day of his presentation to the temple, another church feast that is celebrated on February 2 in which Mary and Joseph brought the sacrificial animals of a pair of turtledoves or two young pigeons as dictated by Jewish law for poor people. As a Christian, I say it was Jewish law although in Luke where I gathered that information, it is clearly denoted twice in the same paragraph as the law of the Lord.
            In all this disunity of church festival practices, I find it interesting that the Episcopal Church, despite the real celebration of the Transfiguration, uses two of the same texts today as for the actual Transfiguration for them which comes later usually on a weekday and likely to be missed as an observance at all. For some Christians, like for John Calvin, this is a minor festival.  For others, it is the transition from Epiphany to Lent.  This Wednesday is Ash Wednesday and for those who are uncomfortable with the past memories of the austerity of Ash Wednesday and the ensuing weeks of Lenten discipline, we also have the celebration of Shrove Tuesday otherwise known secularly as Fat Tuesday.
            What do we do with these strange stories of the shining face of Moses who talks to God on the mountain, then later shows up on the mountain with Jesus and his disciples?  Is this a vision or is it real?  Is this something in between, like some sort of twilight zone, possibly a real place but rarely seen or experienced by humanity?  And of course, it once again raises the question as to just who are we in relation to God?  Is there another dimension that many times we choose to ignore?
            Friday night I had an unusual conversation with a resident on our floor.  I had earlier mistaken the identity of the person who went to his room.  You see, he did not have his collar on and I see him as similar in looks to a friend of the man who used to live in 309.  This particular resident is a practicing Christian and has become rather terrified for good reason.  When I was on my days off, he was sent out for more intensive care and death was a real possibility.  He had never really talked with me in depth about anything until now.  As I talked with him, I realized that the person who came to see him was his own priest.  Death can be quite terrifying, especially if you are not ready for it. I think the reason it is so is because it takes us to a place of unfamiliarity.  Seeing Moses and Elijah is one thing, but seeing God is quite another.  We can put it in our rationalization and cognitive processes all we want, but the emotional part remains.  What is it about God that we simply want to ignore or bypass?  Why does there continue to be a part of God that we don’t want to deal with on other than a thinking level?
            Apparently, there was a survey taken that asked the same question of Jews and Christians.  Fill in the blank: God is _______.  Jews overwhelmingly answered that God is holy.  Christians unanimously replied that God is love.  Probably the more accurate answer is that God is both holy and love.  God is both.  In fact, do we love justice enough to fight for it?  Isn’t the justice of God just as important as love and forgiveness of sins?  That would be my conclusion and that is what I see this particular feast to be all about.  God is a God of love and justice.  One of my favorite passages in the entire Bible is found in the Old Testament: Micah 6:8, “He has told you, O mortal, what is good; and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God?”  You can’t have one without the other.  We are not called to be merely peacemakers.  People have a tendency at times to only want peace even though several times throughout the New Testament, Jesus was not about peace.  A problem arises when people in congregations only want peace, showing a blind eye to anything resembling justice or the holiness of God.  People want a pastor, but not a prophet.  Anything pointing towards terror and feeling uncomfortable is rejected.  No matter who says it, we tend to think it doesn’t come from God and therefore ought to be rejected.  Already in the book of Micah, the whole system of sacrificing animals is suspect.  Already, God demands more of us.
            There is much more to these stories of Moses and Jesus than first glance.  There is a common thread here, not just in successive revealing of God’s will for God’s children.  They are both in prayer, frequent prayer.  Prayer always precedes action.  Prayer is the catalyst for how we act, how we relate to others. Our conversation with God informs our interactions with others. Love must be tempered with justice.




[1] http://www.imdb.com/title/tt0052520/quotes
[2] https://en.wikipedia.org/wiki/Transfiguration_of_Jesus
[3] A Concise Dictionary of Theology, Gerald O'Collins, S.J., and Edward G. Farrugia, S.J. Paulist Press, 2000.
[4] An Episcopal Dictionary of the Church, Don S. Armentrout, Robert Boak Slocum, Ed., Church Publishing Inc., 2000.