26 March 2021

Holy Week – 26 March 2021

 I was preparing something else altogether to say today, the Friday before Holy Week begins… but what I was writing seemed more and more contrived as it emerged.  Then, out of the blue as it were, arrived by email a snippet by Sandi Villareal, the new Editor-in-Chief of Sojourners magazine.  You may know Sojourners; it is one of the brighter lights in the gloom and confusion of religion in the USA .  At Sojourners they had had a hard week, writes Sandi Villareal.  So she turns for meaning to our old friend, Psalm 139…


“As this heavy week nears its end, so many members of our body are hurting.  We witnessed the deadly effects of white supremacy and misogyny in the murder of eight people, six of them Asian women.  In a time of increasing hate crime and violence… we lament and we grieve.  We demand justice and we pray for respite from hate.

“In trauma, it can be helpful to centre ourselves in God’s presence.  Breathe in: Where can I go from your spirit? Or where can I flee from your presence? Breathe out: If I ascend to heaven, you are there; if I make my bed in hell, you are there .

“LGBTQ people in the Catholic Church and beyond were once again subjected to the destructive message that their unions are (in)valid, when the Vatican decreed that priests cannot bless same-sex marriages.  (But) we know that we are each beloved.  Breathe in: I am fearfully and wonderfully made.  Breathe out: Wonderful are your works. 

“And many are holding their breath as jury selection proceeds in the Derek Chauvin murder trial.  After nearly a year of racial reckoning following the killing of George Floyd… this trial is about more than the verdict in one man’s case.  (It) is about examining our systems and ourselves; this is about us.  Breathe in: See if there is any wicked way in me.  Breathe out: And lead me in the way everlasting.”


Holy Week as we know is about hurting.  They hurt Jesus.  They were desperately cruel people... Helplessness in the face of powerful cruelty is the state of millions today… but there is also the helplessness we feel about it from our safer, more privileged lives.  Cruelty and injustice, violence, abuse, pain, not least to children, flow from decisions of tyrants and bullies, hailed as leaders... from irreligion, but also from distorted religion… from the seductions of power and control.  This heavy week, wrote Sandi Villareal – well, Holy Week in faith is inevitably a heavy week. 

Breathe and pray the Psalms.  Breathe and pray your own Psalms, the inner songs and lamentations of your experience*.  Be still.  Bear pain, including the pain others are experiencing.  The breath and the pain belong together.  Wind and breath and spirit are the same word in both Hebrew and Greek[1].  Eventually at Easter they light the candles again, and we may look upwards… and see the light on the hill.

 

* I recall a remarkable example of this. 

After my retirement from parish ministry, we attended a suburban church whose Minister was openly gay, and a good parish minister. 

But he and others had become the prey of more conservative elements in the church totally unable to countenance homosexuality in church leadership.  Their view, on the rare occasions when they stated it clearly, was that no one should ever be homosexual, let alone “practise” homosexuality – and if you were, or if you did, then you needed immediately and permanently to change. 

Our Minister had confronted these attitudes for years, sometimes with considerable courage, and he had a lot of support in that congregation. 

But one Sunday morning he was, I think, feeling unwell – he was at any rate at the end of his tether.  He lost his temper in church, conducting worship.  I realised that he had been driven to the end of his resources.  He spoke in heat and anger, he even used what we used to call intemperate language… and it was exactly like parts of the Book of Psalms… from the heart, a cry of pain.

After that he went away for six months; other of us filled in for him, and one day he came back, wounded like all of us, but able to go forward.



[1] Hebrew: רוּחַ (ruach); Greek: πνεῦμα (pneuma) both = wind, breath, spirit.

19 March 2021

Lent 5, 19.3.21 – Psalm 139: 23-24

 

O search me, God, and know my heart,

test me and know my thoughts.

See that I follow not the wrong path

and lead me in the path of life eternal.

This extraordinary Psalm ends on the most personal and moving note.  Search me, O God, know my heart… It is an echo of the very first words of the Psalm, as you may have noticed: Lord, you have searched me and known me The same Hebrew verb[1] sits at both ends of the Psalm.  It is translated “search”, but the word means literally to penetrate, or in today’s media jargon, to “get to the bottom of…”  Now at the end he says: O search me, God, and know my heart, test me and know my thoughts.

There are two things here, in this simple, four-line conclusion to the Psalm.  The first is just that, his eager openness to God.  It is the opposite of much religion, in which we learn to be cautious… God might not be pleased with us… God needs to be propitiated, persuaded…  Contemplative life and prayer by contrast teaches instead a mutual welcome and hospitality… abide in me and I in you, as Jesus put it.  But more than that… as Richard Rohr and other great teachers keep insisting, in the silence and stillness we are starting to glimpse a unity of all things… it is less and less a matter of God out there and us here, or dividing life into us and them, shielding ourselves with categories and labels.  The reality the contemplative comes to see, even far in the distance, is the unity in which the Creator is holding all things in love.  And so there is actually only one prayer in the universe – Jesus’s great prayer of love and unity.  And when we pray, however we are praying, we are joining this one prayer of love and healing: 

I ask not only on behalf of these, but also on behalf of those who will believe in me through their word, that they may all be one.  As you, Father, are in me and I am in you, may they also be in us, so that the world may believe that you have sent me.  The glory that you have given me I have given them, so that they may be one, as we are one, I in them and you in me, that they may become completely one, so that the world may know that you have sent me and have loved them even as you have loved me.[2] 

And the second thing is how the Psalmist sees life as a journey, a pilgrimage – at any rate, moving on, most decidedly not staying the same:  See that I follow not the wrong path, and lead me…  In Robert Frost’s words:

I shall be telling this with a sigh
Somewhere ages and ages hence:
Two roads diverged in a wood, and I—
I took the one less travelled by,
And that has made all the difference.

We are on the road less travelled.  Faith turns out to be, not so much finding the right things and believing them, as moving on, opening to change, growing up.*  It is the road less travelled because people look more for security and safety, understandably.  Change is the enemy.  And right there is one of our best paradoxes – as we read in another great Psalm[3]:  My safety comes from the Lord, who made heaven and earth The ego recedes to its proper place in our lives – and indeed you can read Psalm 139 entirely as the song of someone no longer ego-driven, whose true self has come to rebirth – we are not living in fear.  We have valid, sometimes very urgent concerns, of course, and reasons for caution, but the faith depicted in this Psalm is our silently-breathed Yes to God, in life and in death.

 

Miles Coverdale (1535):

Trye me (o God) and seke the grounde of myne hert: proue me, & examen my thoughtes.  Loke well, yf there be eny waye of wickednesse in me, & lede me in the waye euerlastinge.

 

* It is not all “moving on”.  Abraham, the biblical archetype of faith, eventually reached a place to live.  Any pilgrim needs a turangawaewae, a “place to stand”, where some necessary things are decided.  The Psalmists recognise this, and it is reflected for instance in Psalm 112:7 – He shall not fear, his heart is firm, he trusts in the Lord.  (And in Psalms 57:7 and 108:1)  The KJV renders “firm” as “fixed”, and the NRSV as “steadfast”.  The Hebrew word kūn (כּוּן) denotes stable, enduring.  It is the still part of us approached in silence and trust – it is not any clinging to “what I always thought”, or any preconception or prejudice.

 



[1] חָקַר (chakar) = to search out

[2] John 17:20-23

[3] Psalm 121

12 March 2021

Lent 4, 12.3.21 – Psalm 139, 16-22

 

Your eyes saw all my actions,

they were all of them written in your book;

every one of my days was decreed

before one of them came into being.

To me, how mysterious your thoughts,

the sum of them not to be numbered!

If I count them, they are more than the sand;

to finish, I must be eternal, like you.

…slight problem ahead.  Your eyes saw all my actions, they were all of them written in your book.  So I am five years old, back in Sunday school, with a dear lady informing me that God is watching everything I do, writing it all in his book, even what I think – that last bit always seemed specially unfair to me, a serious invasion of privacy.  In later years it was to find that some people do actually believe that God hovers there, all-knowing, with a plan, a blueprint, specially for them… and they live in anxiety lest they are departing from it.  The other great corollary is that, if you do what God doesn’t like, or follow some plan of your own, there are consequences, you get punished.  These days, even in the secular culture, there is the constant litany that some “karma” is at work – “what goes around comes around” -- and we should help it along a bit -- we must find out who did wrong (unless it’s us) in order to ensure that they “are accountable” and suffer accordingly.  I think this view of God and of “justice” is something we acquire, perhaps from infancy, even from the church.  every one of my days was decreed, writes this Psalmist, before one of them came into being.  Really? 

Well, the Psalmist saw this divine surveillance as a wonderful strength and comfort.  He writes… he sings of God… lovingly, trustingly.  He is not afraid.  What is written about him in God’s book will be merciful and understanding.  But what follows now in this Psalm is, to say the least, abrupt and discordant.  There is right and wrong, he firmly believes, there is good and evil, and there are consequences.  So we get this jarring passage:

O God, that you would slay the wicked!

Keep away from me, violent hands!

With deceit they rebel against you

and set your designs at naught.

Do I not hate those who hate you,

abhor those who rise against you?

I hate them with a perfect hate

and they are foes to me.

You won’t find those verses in the NZ Anglican Prayer Book.  They were expunged, back in about 1989, along with various other chunks of the Book of Psalms, as “unsuitable for use in the corporate worship of the church”.[1]  But they reflect the ways we sometimes feel.  Do we seriously think we need to censor our thoughts and reactions in prayer, as though God is so easily shocked, or too dim to understand us in our frequent frailty or fury?  Indeed, the best thing to do with our violent negativities is just that, to bear them into God’s presence, lay them down there and watch them start to change.  C S Lewis wrote:  …naively, almost childishly, (Psalm) 139, in the middle of its hymn of praise throws in, “Wilt thou not slay the wicked, O God?” – as if it were surprising that such a simple remedy for human ills had not occurred to the Almighty.

Well, best of all, we can remember that the pinnacle of God’s unveiling, in Jewish faith and in Christ, is that hatred, enmity and violence are replaced by love and mercy – and that is the true reflection of God.  I am he who blots out your transgressions, says Isaiah, and I will not remember your sins.[2]

We learn in this Psalm that it is good to be seen by God, known, understood and loved, by the Creator who made us for that purpose.  Jesus lived and showed the God he called Father, and their mutual love and trust.[3]  In the stillness and silence of Christian Meditation we have space to be present also, in love and confidence, to God who sees and watches.

Miles Coverdale (1535)

Thine eyes se myne vnparfitnesse, they stonde all writte i thy boke:  my dayes were fashioned, when as yet there was not one of them.  How deare are yi coucels vnto me o God?  O how greate is the summe of them?  Yf I tell them, they are mo in nombre then the sonde: when I wake vp, I am present with the. 

 

Wilt thou not slaye ye wicked (oh God) that the bloudethyrstie mighte departe fro me?  For they speake vnright of the, thine enemies exalte them selues presumptuously.  I hate them (o LORDE) that hate the, & I maye not awaye with those that ryse vp agaynst the?  Yee I hate them right sore, therfore are they myne enemies.

 



[1] A New Zealand Prayer Book (HarperOne 1997), p.195

[2] Isaiah 43:25.  See also Hosea, ch.11.

[3] The saddest aspect of the Prince Harry and Meghan crisis of 3/21 was surely when Harry said of his father, “He would not accept my calls”. 

04 March 2021

Lent 3, 5.3.21 – Psalm 139, 13-15

 

For it was you who created my being,

knit me together in my mother’s womb.

I thank you for the wonder of my being,

for the wonders of all your creation.

Already you knew my soul,

my body held no secret from you

when I was being fashioned in secret

and moulded in the depths of the earth.

As we know… as we generally insist… we are social beings.  Except for some eccentrics, we assume life is in community, giving and taking, loving, enjoying, squabbling, competing…  But this ancient poet is saying, before all that, I am a unique work of God, made and known and unrepeatable.  Even my identical twin, if I have one, is not me and is not the same as me.   No one is.  The Psalmist is amazed at having been made by God as a one-off.

This passage however is difficult.  The Hebrew is unclear, even muddled.  So I turn to a 21st century Jewish scholar in Hebrew, Robert Alter, and this is how he renders it:

For you created my innermost parts,

wove me in my mother’s womb.

I acclaim you, for awesomely I am set apart,

wondrous are your acts, and my being deeply knows it.

My frame was not hidden from you,

when I was made in a secret place,

knitted in the utmost depths.[1]

The recurring theme in what the Psalmist is celebrating here is the secret place, his mother’s womb – which is not only the place of this unique creation, but the place also where love is born, continuing to this day.  …already you knew my soul…  God already, from eternity, knew and loved the person.  Now God wondrously clothes the loved person with a body:  You… knit me together in my mother’s womb… already you knew my soul… my body held no secret from you when I was being fashioned in secret… moulded in the depths of the earth.  In the miracle of creation, I not only have individuality – I have dignity and status as one God knew before ever I was knit together, as the Psalmist puts it. 

Maybe you think God shouldn’t love you all that much because you’re not up to it.  Perhaps it is easier generally to hide, safer anyway, to be inconspicuous, sit at the back, merge with the group, do what my peers do, think what they think.  (Last week we saw what this Psalmist thinks about trying to hide from God.)  But in Christian Meditation we are up-front, steady and still and silent before God, and in the love that formed us in the womb, humble but losing our embarrassment and hesitation.  Our presence there is our Yes to God.  In contemplative life and prayer we are learning, subtly, day by day, what Brother Lawrence called the practice of the presence of God.  It is a different, deeper, pervasive relationship with God.  Jesus could even think of it[2] as returning to the womb to be born anew, a new life in freedom and love.

Miles Coverdale (1535):

For my reynes[3] are thyne, thou hast couered me in my mothers wombe.

I wil geue thakes vnto the, for I am woderously made: maruelous are thy workes, and that my soule knoweth right well.

My bones are not hyd from the, though I be made secretly, and fashioned beneth in the earth.

 

 



[1] Robert Alter: The Book of Psalms, A Translation With Commentary (Norton paperback 2007)

[2] John 3:4ff…

[3] Middle English reines, reenes…Old French reins… Old English rēnys…  Latin rēnēs kidneys, loins; hence renalIn ancient Hebrew anatomy the kidneys (kilyahכִּלְיָה)  were the seat of conscience and of just about everything basic to life.  It means the deepest aspects of the whole person.