Posts
Check out this article about what the Bible says about gay marriage. Very interesting, and not just because it supports what Jack Black says as Jesus in this post.
Looking back on all the articles I've posted to this blog about "the homosexual controversy" (as I have tagged it), I feel like I might be going overboard on the topic. However, since this is an Episcopalian blog, this controversy naturally stands out to us, since it is the wedge point the "Anglican Church in America" uses to break free from those of us who listen to Jesus' admonishment for us to love one another.
Does anyone else think that the Karl Rove-inspired smear machine of the Republican Party would attack Jesus on the homosexuality issue if He were around today? And who else thinks they'd probably use the exact arguments that the Pharisees did? He hangs out with prostitutes! He said to love everyone, probably even terrorists! He is a terrorist himself! He said he'd tear down the Temple!
Monday, December 8, 2008
Thursday, December 4, 2008
They Have a Point, Twice (Videos!)
Here's a Funny or Die take on Proposition 8, in musical form!
And with all the discussion of gay marriage destroying family values and needing to be outlawed, this video makes a similarly valid point.
See more Jack Black videos at Funny or Die
And with all the discussion of gay marriage destroying family values and needing to be outlawed, this video makes a similarly valid point.
See more funny videos at Funny or Die
Will it be called the Close-Minded Bigots' Movement?
The NY Times had this article today about a group of conservative (which is pronounced "anti-homosexual and often misogynistic") Episcopal bishops wants to start their own branch of Anglicanism in America as legitimate alternative to the Episcopal church. Nowhere in the article does it say what they want to be called, hence the title of this post.
I'm sorry. After close reading, they want to be called the Anglican Church in North America. So I guess they are also anglophiles too. No word if they discussed hating gays over tea.
As Tricia pointed out to me when she alerted me to this story, the comments section heavily supports our good ol' inclusive Episcopal Church. Even probably among tea drinkers.
I'm sorry. After close reading, they want to be called the Anglican Church in North America. So I guess they are also anglophiles too. No word if they discussed hating gays over tea.
As Tricia pointed out to me when she alerted me to this story, the comments section heavily supports our good ol' inclusive Episcopal Church. Even probably among tea drinkers.
Wednesday, December 3, 2008
Tricia's Sermon for 11/30
The first sermon of Advent.
Advent 1B
November 20, 2008
St. Dunstan’s
The Rev. Patricia Templeton
During Thanksgiving weekend 30 years ago the phone rang in the midst of the holiday festivities. It was my editor at The Greenville (SC) News, where I was a reporter in my first job out of college.
She was calling to tell me that my holiday weekend might be cut short. Word had just come out that the bodies of some of the 900-plus Americans who died in a mass suicide ritual in Jonestown, Guyana, were being flown to Charleston, and the paper might need me to go cover their arrival.
That assignment did not happen, but I, like most of the nation, spent that holiday weekend transfixed by the bizarre and horrific tragedy.
I don’t know if the Sunday after Thanksgiving that year was the first Sunday of Advent, but the events that unfolded in those last days of November 1978 were definitely in keeping with the apocalyptic tone on which we always begin the new church year.
Tim Reiterman was in Jonestown 30 years ago, a journalist covering Congressman Leo Ryan, who was there to investigate allegations of abuse and other horrors in the Peoples’ Temple compound run by the charismatic Rev. Jim Jones.
Reiterman remembers a freakish storm that day, which in retrospect seemed an ominous warning of what was to come. Dark clouds unexpectedly tumbled through the blue sky, a powerful wind tore through the pavilion where Reiterman was interviewing Jones, and the skies suddenly dumped torrents of rain.
“I felt evil itself blow into Jonestown when that storm hit,” one of the few survivors of that day remembers.
Within hours the congressman and three others were dead, shot by temple assassins as they tried to board an airplane. Reiterman was wounded in the gunfire.
Those events were just the beginning of the horror.
When the gunmen returned to Jonestown, Jones had gathered his people into the pavilion, and weaving words of desperation, had begun preparing them for the end.
As Reiterman writes in a recent story remembering those dark days, Jones used the news of Ryan’s shooting to convince his followers that they had no hope, no future, no place to go.
“The congressman has been murdered!” he announced. “Please get the medication before it is too late…Don’t be afraid to die.”
Then cyanide-laced grape Kool Aid was brought out. Jones insisted the children drink first, sealing everyone’s fate because the parents and elders of the community would then follow in despair.
Unbelievably, more than 900 people died in the suicide and murder ritual that has come to epitomize the ultimate power of a charismatic leader over his followers.
As horrific and bizarre as the events in Jonestown were, they have scriptural overtones. In today’s gospel reading, Jesus talks about strange meteorological events being a sign of the coming end time.
Advent begins not on a note of hope about the impending birth of the savior, but on a note of despair at the depths to which humanity has sunk.
Each year we begin the liturgical new year with humankind at the end of its rope. One commentator writes that at the start of Advent, “We have realized at the deepest level of our being that we cannot save ourselves, and that apart from the intervention of God, we are totally and irretrievably lost.”
Those words sound strikingly similar to the message Jim Jones gave his followers that fateful day – they had no hope, no future, no place to go.
In many ways that was the situation of the people of Israel in today’s reading from Isaiah. The Israelites have been in exile in Babylon. That long exile is now coming to an end, and some Jews are beginning to return to Israel.
But the Israel they return to is not the one they left. The Temple, the very home of God, has been destroyed. Streets are in ruin. Being back is almost worse than being exiled. There seems to be no hope for the future.
The people feel what one writer calls “a deep sense of desperation about a situation out of control.”
No hope, no future, no where to go. The same emotions of despair voiced by Jim Jones three decades ago.
But here is the difference between the two situations – and it is a big one.
In their despair, the people of Israel turn not to the vagaries of a false prophet whose only alternative to the current situation is suicide and murder. The people of Israel turn to God.
They turn to God even when God seems absent.
The passage of Isaiah we hear today is a prayer, a bid for God’s intrusiveness into the despair and hopelessness that God’s people are experiencing.
“O that you would tear open the heavens and come down, so that the mountains would quake at your presence,” the people pray.
And they remember their history – that in the past God did just that. When the people of Israel were wandering in the wilderness, God did come down and meet them on the mountain, which quaked in God’s presence.
They remember the awesome deeds God did for them in past times of darkness and despair, and pray that God will be present with them again. They remind themselves that “God works for those who wait for him.”
And they admit that they have responsibility for the situation in which they find themselves.
“We sinned,” they say. “We have all become like one who is unclean, and all our righteous deeds are like a filthy cloth. We all fade like a leaf, and our iniquities, like the wind, take us away.”
They admit that they are so tainted and stained with sin that it is likely God will not want to have anything to do with them.
But then comes the most important word of this passage – YET.
“Yet, O Lord, you are our Father: we are the clay, and you are our potter; we are all the work of your hand.”
With these words of affirmation, Israel reminds God: “You made us, you own us, you are responsible for us, we belong to you.”
Yes, we have sinned, we have sunk to new depths, but we are still yours. The people remind God of God’s deep obligation to Israel.
They remind God that it is time for God to act; that God is obligated to act.
The people of Israel show a deep faith that even when God is absent, even when their own sins seem to have separated them from God, that the story is not over.
The world of Jim Jones was a closed world, clothed in anxiety, despair, and distrust. In the narrative that he told his followers there was no way out except death.
But for people of faith in Isaiah’s time and in our own, the world in which we live, no matter how dark and desperate, is never closed.
Our stories of faith show us again and again that God can and does break through.
In our narrative, God the creator is never finished creating.
We begin this Advent deeply aware that many people in our community, in our nation, in our world are feeling a deep sense of desperation about a situation out of control. We live in dark times. For far too many, the future is bleak.
Advent acknowledges the reality of the times in which we live. But the season also reminds us that we worship a God who has and will intervene to redeem life.
And so this Advent, we, like the people of Israel, pray that God will once again break into a world of hopelessness. We pray that God will once again intervene, and shine a light of justice and generosity into the darkest corners of our despair.
Consider, O God, we are all your people.
This Advent we wait and boldly trust that God will, indeed, appear again.
Amen.
Advent 1B
November 20, 2008
St. Dunstan’s
The Rev. Patricia Templeton
During Thanksgiving weekend 30 years ago the phone rang in the midst of the holiday festivities. It was my editor at The Greenville (SC) News, where I was a reporter in my first job out of college.
She was calling to tell me that my holiday weekend might be cut short. Word had just come out that the bodies of some of the 900-plus Americans who died in a mass suicide ritual in Jonestown, Guyana, were being flown to Charleston, and the paper might need me to go cover their arrival.
That assignment did not happen, but I, like most of the nation, spent that holiday weekend transfixed by the bizarre and horrific tragedy.
I don’t know if the Sunday after Thanksgiving that year was the first Sunday of Advent, but the events that unfolded in those last days of November 1978 were definitely in keeping with the apocalyptic tone on which we always begin the new church year.
Tim Reiterman was in Jonestown 30 years ago, a journalist covering Congressman Leo Ryan, who was there to investigate allegations of abuse and other horrors in the Peoples’ Temple compound run by the charismatic Rev. Jim Jones.
Reiterman remembers a freakish storm that day, which in retrospect seemed an ominous warning of what was to come. Dark clouds unexpectedly tumbled through the blue sky, a powerful wind tore through the pavilion where Reiterman was interviewing Jones, and the skies suddenly dumped torrents of rain.
“I felt evil itself blow into Jonestown when that storm hit,” one of the few survivors of that day remembers.
Within hours the congressman and three others were dead, shot by temple assassins as they tried to board an airplane. Reiterman was wounded in the gunfire.
Those events were just the beginning of the horror.
When the gunmen returned to Jonestown, Jones had gathered his people into the pavilion, and weaving words of desperation, had begun preparing them for the end.
As Reiterman writes in a recent story remembering those dark days, Jones used the news of Ryan’s shooting to convince his followers that they had no hope, no future, no place to go.
“The congressman has been murdered!” he announced. “Please get the medication before it is too late…Don’t be afraid to die.”
Then cyanide-laced grape Kool Aid was brought out. Jones insisted the children drink first, sealing everyone’s fate because the parents and elders of the community would then follow in despair.
Unbelievably, more than 900 people died in the suicide and murder ritual that has come to epitomize the ultimate power of a charismatic leader over his followers.
As horrific and bizarre as the events in Jonestown were, they have scriptural overtones. In today’s gospel reading, Jesus talks about strange meteorological events being a sign of the coming end time.
Advent begins not on a note of hope about the impending birth of the savior, but on a note of despair at the depths to which humanity has sunk.
Each year we begin the liturgical new year with humankind at the end of its rope. One commentator writes that at the start of Advent, “We have realized at the deepest level of our being that we cannot save ourselves, and that apart from the intervention of God, we are totally and irretrievably lost.”
Those words sound strikingly similar to the message Jim Jones gave his followers that fateful day – they had no hope, no future, no place to go.
In many ways that was the situation of the people of Israel in today’s reading from Isaiah. The Israelites have been in exile in Babylon. That long exile is now coming to an end, and some Jews are beginning to return to Israel.
But the Israel they return to is not the one they left. The Temple, the very home of God, has been destroyed. Streets are in ruin. Being back is almost worse than being exiled. There seems to be no hope for the future.
The people feel what one writer calls “a deep sense of desperation about a situation out of control.”
No hope, no future, no where to go. The same emotions of despair voiced by Jim Jones three decades ago.
But here is the difference between the two situations – and it is a big one.
In their despair, the people of Israel turn not to the vagaries of a false prophet whose only alternative to the current situation is suicide and murder. The people of Israel turn to God.
They turn to God even when God seems absent.
The passage of Isaiah we hear today is a prayer, a bid for God’s intrusiveness into the despair and hopelessness that God’s people are experiencing.
“O that you would tear open the heavens and come down, so that the mountains would quake at your presence,” the people pray.
And they remember their history – that in the past God did just that. When the people of Israel were wandering in the wilderness, God did come down and meet them on the mountain, which quaked in God’s presence.
They remember the awesome deeds God did for them in past times of darkness and despair, and pray that God will be present with them again. They remind themselves that “God works for those who wait for him.”
And they admit that they have responsibility for the situation in which they find themselves.
“We sinned,” they say. “We have all become like one who is unclean, and all our righteous deeds are like a filthy cloth. We all fade like a leaf, and our iniquities, like the wind, take us away.”
They admit that they are so tainted and stained with sin that it is likely God will not want to have anything to do with them.
But then comes the most important word of this passage – YET.
“Yet, O Lord, you are our Father: we are the clay, and you are our potter; we are all the work of your hand.”
With these words of affirmation, Israel reminds God: “You made us, you own us, you are responsible for us, we belong to you.”
Yes, we have sinned, we have sunk to new depths, but we are still yours. The people remind God of God’s deep obligation to Israel.
They remind God that it is time for God to act; that God is obligated to act.
The people of Israel show a deep faith that even when God is absent, even when their own sins seem to have separated them from God, that the story is not over.
The world of Jim Jones was a closed world, clothed in anxiety, despair, and distrust. In the narrative that he told his followers there was no way out except death.
But for people of faith in Isaiah’s time and in our own, the world in which we live, no matter how dark and desperate, is never closed.
Our stories of faith show us again and again that God can and does break through.
In our narrative, God the creator is never finished creating.
We begin this Advent deeply aware that many people in our community, in our nation, in our world are feeling a deep sense of desperation about a situation out of control. We live in dark times. For far too many, the future is bleak.
Advent acknowledges the reality of the times in which we live. But the season also reminds us that we worship a God who has and will intervene to redeem life.
And so this Advent, we, like the people of Israel, pray that God will once again break into a world of hopelessness. We pray that God will once again intervene, and shine a light of justice and generosity into the darkest corners of our despair.
Consider, O God, we are all your people.
This Advent we wait and boldly trust that God will, indeed, appear again.
Amen.
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