Advent, Day Five: She Who Is

Word: Bloody
Verse: Isaiah 4:5

What if we read the LORD in Isaiah 4:2-6 through a womanly metaphor? as She Who Is, the one who writhed in labor to birth creation?

On that day,
The branch of  She Who Is will be beauty and glory,
and the fruit of the land will be honor and splendor
for the survivors of Israel.

Survivors.
Read that through the lens of abuse and rape and war and violence.

Everyone who remains in Zion,
everyone left in Jerusalem
Will be called holy:
everyone inscribed for life in Jerusalem.

Every one of the survivors will be called holy, and written into the book of life.

When She Who Is washes away
the filth of the daughters of Zion,
And purges Jerusalem’s blood from her midst
with a blast of judgment, a searing blast,

How would She wash the filth and the blood from those who have survived such things?
Gently. Lovingly. Tenderly. Carefully, so as not to hurt the bruised and broken flesh of her precious daughters any more than it had already been hurt.
Fiercely: with a fierce protective love that repudiates any possible blame or shame, that cleanses and purifies.

Then will She Who Is create,
over the whole site of Mount Zion
and over her place of assembly,

A smoking cloud by day
and a light of flaming fire by night.

Oh, then! The Holy Presence that abides and accompanies and protects, that led the people out of slavery, hid them from their pursuers, and journeyed with them in astonishing intimate immanence!

For over all, Her glory will be shelter and protection:
shade from the parching heat of day,
refuge and cover from storm and rain.

 
Glory.
Glory as protection and shelter from shame.
Glory as refuge and sanctuary.

She Who Is takes the bruised and broken and bloody survivors of violence, washes their wounds with Her own hands, abides among them, and dresses them in Her holy glory!

Glory, glory, glory…

…sings Hope.

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Advent, Day Four: Trumpet Blast

This year, I’m following along with an unusual Advent devotional that renders the anger and outrage of the prophets into contemporary colloquial language. Each day, there’s a word and a bible verse. On days when the word is an expletive, like today, I’ll put it behind the jump.

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Advent, Day One: Prepared? Yeah, No.

This year, I’m following along with an unusual Advent devotional that renders the anger and outrage of the prophets into contemporary colloquial language: #FuckThisShit. For those who just can’t pray with expletives, there’s a toned-down version: #RendtheHeavens . For an introduction from one of the devotional’s co-creators, check out To Convey a Visceral Gospel, We Must Sometimes Use Visceral Language.

Each day, there’s a word and a bible verse. On days when the word is an expletive, like today, I’ll put it behind the jump.

Continue reading

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But since we are of the day, let us be sober, putting on the breastplate of faith and love and the helmet that is hope for salvation.

– 1 Thess 5:8

Hope, if we define it as holding to the eventual good outcome of justice and the reign of God, anchors our present situation to an eschatological framework. It therefore and thereby places our current circumstances, however distressing they may be, in the context of the ongoing story of salvation history. It weaves our stories into God’s story. Christian hope is not simply a feeling and it is not the same as optimism: it is a theological virtue that is cultivated and practiced. It is profoundly eschatological, rooted in the deep conviction of God’s justice, God’s mercy, and God’s promised reign.

Weeping, Lamentation, and Hope

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Hear the Text, but Hear it Slant: Liturgy Notes

1. Beatitudes (Mt 5:1-12)

What if this isn’t a list of instructions? What if it’s a list of who you should suck up to? ie, a list of the really important people. What if it’s Jesus doing here what he did when he washed the disciples’ feet, and inverting/subverting/recreating hierarchy?

  • the possessors of the kingdom of heaven: the poor [in spirit]
  • those who God will console: the mourners
  • the heirs to the land: the meek
  • those who God will satisfy: the hungry and thirsty [for righteousness]
  • those to whom God will show mercy: the merciful
  • those who will see God: the clean of heart
  • the children of God: the peacemakers
  • the possessors of the kingdom of heaven: the persecuted [for righteousness’ sake]
  • those whose reward will be great in heaven: the insulted and persecuted and slandered for Jesus’ sake

Written this way, with the last phrases first, I see a chiasm (envelope form) from verses 3-10, with mercy in the central, most important location. Happy Jubilee Year of Mercy!

2. Who comes in the name of the Lord?

The setting of the Sanctus that we’re singing has an echo, sung by the choir:

Blessed is he who comes in the name of the Lord (who comes in the name of the Lord)

But this week, I didn’t hear it as an echo: I heard it as a challenge: Who comes in the name of the Lord? You??
You sure about that? You up to that?
You wear that name Christian, you come in that name: would you pass that challenge?

3. Under Whose Roof

Happy are those who are called to the supper of the Lamb.
Lord, I am not worthy that you should enter under my roof

Called to the supper of the Lamb — read eschatologically, that’s a future invitation to a feast: come into the home of the Lamb, enter under Jesus’ roof, and share a feast.

Our response? We tell Jesus, with the Roman centurion, we’re not worthy for you to come into our home, to enter under our roof.

That’s weirdly reciprocal, but inverted.
If we’re not worthy for Jesus to enter under our roof, how much less worthy are we to enter under his?

To us, also, your servants, who, though sinners, hope in your abundant mercies, graciously grant some share and fellowship with your holy Apostles and Martyrs: with John the Baptist, Stephen, Matthias, Barnabas, Ignatius, Alexander, Marcellinus, Peter, Felicity, Perpetua, Agatha, Lucy, Agnes, Cecilia, Anastasia, and all your Saints: admit us, we beseech you, into their company, not weighing our merits, but granting us your pardon, through Christ our Lord.                  — Eucharistic Prayer I

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Lost

OLYMPUS DIGITAL CAMERA Have you ever been lost?

Walking through the woods, sure you knew where you were going until the landmark you were aiming for wasn’t there.. and wasn’t there.. and still wasn’t there… and all the trees look alike and omg now what do I do, should I turn around and go back or try to figure out which direction I need to go oh shit where’d I put my compass…

Driving somewhere unfamiliar, following the directions someone gave you, but the directions don’t match what you’re looking at: did I miss a turn? where is this street going to take me? where the heck am I anyway, is this a safe part of town to stop and ask directions?

Or driving a route that you drive to work every day, but today the road is blocked off and you don’t actually know the area at all, you just learned the route… so you follow the people ahead of you and hope that they’re going the same way you are.. but apparently the 5 cars in front of you all lived in this one neighborhood and every other street is a dead end and you have no idea how to get back to a main road that will hook up with some road you know and get you back on your familiar route.

Being lost is scary.

And Jesus said to Zaccheus,
“Today salvation has come to this house
because this man too is a descendant of Abraham.
For the Son of Man has come to seek
and to save what was lost.”


For you love all things that are
and loathe nothing that you have made;
for what you hated, you would not have fashioned.
And how could a thing remain, unless you willed it;
or be preserved, had it not been called forth by you?
But you spare all things, because they are yours,
O LORD and lover of souls,
for your imperishable spirit is in all things!

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Reflecting on “Flow and the Christian Experience of Time”

Lexi Eikelboom’s interesting blog post on Flow and the Christian Experience of Time (Module 1, Class of The Rhythmic Theology Project) defines “flow” as

Flow is a perfect state of concentration without struggle. In flow, one is working on something with such absorption that one’s sense of time disappears.

She places this concept in conversation with the liturgy, in light of “O’Donnell’s conception of liturgy as disintegrating the barriers between past, present, and future so as to more tightly integrate them,” and then raises a number of questions to which I thought I’d try responding, although in a slightly different order. My responses focus on the Catholic celebration of the eucharist, “the source and summit of Christian life.”

2. what is the creative challenge in liturgy that we are attempting to creatively meet that might induce a state of flow?

Communion. The eucharist is a foretaste and promise of that heavenly banquet at which we will be in perfect communion with God and with each other. In this life, that’s quite a creative challenge! 😉

It’s why we begin with a penitential rite, confessing our failings and seeking reconciliation with God and with each other. The latter is best evidenced in the Confiteor, with its parallel “I confess to almighty God, and to you my brothers and sisters” and “Therefore I ask blessed Mary ever virgin, all the angels and saints, and you my brothers and sisters, to pray for me to the Lord our God.” It’s why, immediately before communion, we pray the prayer that Jesus taught his disciples when they asked him how to pray; and then share a sign of the Peace of Christ that is not the world’s peace.

Another way to spell communion is love.

1. I have had plenty of experiences of simply checking out during worship and having my muscle-memory take over. In fact, sometimes I have to work hard to not let this happen and I suspect I am not alone in this. So, if it is the case that occasionally the opposite happens and we find ourselves in a state of flow during liturgy or worship, I think it’s worth asking what it is specifically about that situation that enabled an experience that might otherwise be unusual.

Ah, this is why liturgists care so much! Continue reading

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Lectionary Reflection: The Virtue of Outsiders

It’s so frustrating when the lectionary leaves out half the story!

Here’s what was going on in today’s first reading: Naaman is a king from Syria, who has come to Israel after his Hebrew slavegirl (looted in war) suggests to him that the God of Israel could heal his leprosy. He goes to Elisha (after having no luck with the king of Israel), who won’t even come out to see him, but tells him to go bathe seven times in the river Jordan and he will be clean and healed.

Well. The king is offended. He expected the prophet to come out and pray over his sores to heal them. On top of that, the Jordan is a muddy river, whereas Syrian Damascus was famous for its clear mountain springs: if bathing was required, surely the Syrian springs would be better than this second-rate foreign river! He goes off in a huff, intending to do no such thing.

But his servants, who have of course been dragged with Naaman along on this entire adventure, offer some common sense: if the prophet had told you to do something exotic and complicated, you would have done it without question. So why not go bathe in the Jordan – what can it hurt?

This is where the lectionary reading begins: Naaman heeds the wisdom of his servants, goes to bathe in the Jordan seven times, and lo! he is healed, just as the prophet said.

He goes back to Elisha, confesses his faith that the God of Israel is the only true god, offers valuable gifts in thanksgiving which Elisha refuses, and then he does something fascinating: he asks to bring home 2 mule-loads of earth. Continue reading

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Gossip and the Scapegoat Mechanism

[One of gossip’s functions is] bonding. When you talk about absent others you’re constituting them as an out-group and yourselves as an in-group: if what you’re sharing is sensitive information, like a secret or a negative opinion about someone,that will strengthen the feeling of intimacy among those present. (emphasis mine)

This is a quote from Personally Speaking on how women & men use (and are stereotypically thought to use) language. The entire essay is worth reading, but this is the bit that hit me between the eyes.

In mimetic theory, bonding over against some other person or group is the constitutive characteristic of the scapegoat mechanism, which strengthens the unity of the ingroup at the expense of belittling and ultimately dehumanizing the outgroup. In mimetic theology, the scapegoat mechanism is a sinful and only temporarily effective mechanism for achieving unity and quelling a mimetic crisis, typically a crisis over group identity and norms; and Christ’s saving work is directed at subverting and undoing it — teaching humans that there is a different game they might play, in the words of James Alison.

I’ve always known that gossip was considered sinful — it’s mentioned as such in both the Shared Scriptures and the Christian Scriptures. But it seems such an ordinary, banal, even trivial, even harmless sin.

But a connection with the scapegoat mechanism? Now I get it. Even aside from the objective harm that gossip might do to the gossiped-about, it harms the gossipers by means of the emotional thrill of scandal, the sense of superiority and intimacy based on disparagement and exclusion. It fosters factionalism and divisiveness, against which the Christian scriptures also preach. It accustoms the heart to that extra thrill, and accustoms the spirit to identify over against the other, instead of receiving our identity from Jesus.

When our communities are so deeply divided, when the very identities of “American”, “Catholic”, “Christian” are contested, it is especially tempting to gossip about the people on the other side, to trade witticisms at their expense.

Let’s pray for the strength to resist that temptation, and pray for the people on the other side instead.

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Thoughts on sacramental preparation in the Catholic Church today

Note: some of what I’ve written here is based on my studies, and some on my lived experience and general impressions as a first generation Vatican 2 Catholic. I welcome comments from those with a living memory of the pre-Vatican 2 church, or with expertise or contemporary experience in sacramental preparation.

Let’s begin by reviewing the sacramental framework held by the Catholic church. The seven sacraments (the number and precise set of sacraments was finalized only in medieval times, and was defended vigorously at the Council of Trent) are understood by the church today in three groups:
– the sacraments of initiation: baptism, confirmation, eucharist
– the sacraments of healing: penance, anointing of the sick
– the sacraments of the state of life: matrimony, ordination

One of the great liturgical contributions of the Second Vatican Council was the retrieval, from the early church, of a theology and praxis of the sacraments of initiation as profoundly related and normatively administered to adults in one celebration, at the Easter Vigil. The RCIA (Rite of Christian Initiation for Adults) has been called one of the great successes of Vatican 2. It recovered (restored and adapted) several preparatory rites from the church of the first millennium, along with the expectation that preparation would occur over a minimum of several months, and involve the parish community in some way (eg, by praying for the catechumens, and celebrating the preparatory rites at parish masses).

Although the liturgical structures are from the church of the first millennium, it is clear from the New Testament and from patristic sources that Christians have always received some form of instruction, or formation, before being baptized, receiving the Holy Spirit, and being admitted to the Lord’s Supper. So sacramental prep for the sacraments of initiation has always been part of Christian practice.

But remember, RCIA in its current form is a new practice: less than 50 years old.

It’s also beating against a couple of older traditions. Continue reading

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