The Ten Lepers

This is the sermon I preached at the midweek service at Saint Elisabeth's, Reddish.

http://www.youtube.com/watch?v=U74s8nFE7No

I was flattered when asked to lead this service this morning. And then I wondered, what can I, a Unitarian, say to you - Anglicans - about this reading from the Christian Gospels about Jesus curing the ten lepers?

In the synoptic Gospels - Matthew, Mark and Luke – there are some 13 stories of healings, ranging from Leprosy, Dropsy, Fever, a withered hand, a bent back, paralysis and a severed ear: Jesus mustve been pretty good with a needle and thread or had some superglue handy for that one! Even though we are not dealing with a literal or even a “Newspaper account,” or whether or not thhis story is factually true, this story show us today, in 2013, not only show us what Jesus’ early followers thoughthim a charismatic healer, but they can also offer us an insight in how to respond to the "other", to those "beyond the pale."

Well done Mallard!

More than any other piece of machinery created by the mind and hands of man, the Steam Locomotive is described as being “alive”; indeed they are said to be “born” when they leave the works brand new, and they are “Christened” when they are named. And, it is amazing to think, that a little over a century separates the record-breaking Mallard and Stephenson’s Rocket – which, in comparison, was basically a self-propelled kettle. It’s also interesting to note the Unitarian involvement in the development of the locomotive: George Stephenson was educated by Rev. William Turner of Newcastle; Henry Booth, one of the Directors of the Liverpool & Manchester Railway and the progenitor of the multi-tube boiler, was also a Unitarian. And of course there was Richard Peacock of Beyer, Peacock of Manchester and Lord Airedale of Leeds who both built and developed railway engines. But we’re not here for a lecture on railway locomotives and the Unitarian influence thereon.

Father's Day thoughts...

I feel a bit of a fraud standing here before you as I am neither a father nor remember nor ever experienced a father in the traditional sense. That notwithstanding I think I can still stand here this morning and speak about fathers, and, more importantly, family – something which has been in the news a lot and something which Jesus had a lot to talk about, too.

Father’s Day unlike Mothering Sunday, has no sacred origins, it is a purely secular celebration and one that was imported within the last 40 years from the United States. It originates with one Sonora Louise Smart Dodd, of Washington, who inspired by hearing a Mother's Day sermon in 1909 wanted to honour her father, William Smart.

I am the way, the truth and the life?

 John 14:6 is used often by Christian fundamentalists as irrefutable truth that Jesus and Christianity are the only path to salvation. I agree that the author of John, who most scholars do not believe would have been the disciple himself, had as his primary objective, making Jesus the Christ. Chapter 20 verses 30 and 31 even say, “Now Jesus did many other signs in the presence of his disciples, which are not written in this book, but these are written so that you may believe that Jesus is the Christ, the Son of God, and by believing you may have life in his name.”

And so, it is likely that the author meant exactly what he wrote. In the Greek original, the definite article “ho”, which is in the nominative singular feminine form (in case you were wondering), is clearly present. “I am the way, the truth, and the life.” However, there is no other way to say this in Greek. The indefinite article is seldom used and specifically means “one.” No clarification needed here.

Marking Waterloo

The victory of the Duke of Wellington over the Emperor Napoleon I on 18 June 1815 – and his subsequent removal from power – is an event, which is traditionally interpreted as bringing much rejoicing and thanksgivings for the end of a 25-year war. This would overlook the fact that Napoleon I, and the system he represented, had considerable support amongst the political and religious radicals groups – such as Unitarians and Methodists who did not and could not celebrate the downfall of their idol.

News of the victory at Waterloo arrived in London on Sunday 25 June 1815, by which point Napoleon had abdicated and Provisional Government formed. Wellington’s dispatches had travelled overland, carried by a Mr Lane. Lane had left Paris on 20 June, arriving at Boulogne on Saturday 24 and, whilst there, acquired copies of the Parisian papers (dated 20 and 21 June) which contained details of the French victories at Quatre Bras and Ligny. The Morning Chronicle announced the abdication of Napoleon on  Monday 26 June.[1] The Morning Post, however, published details of Waterloo from the Moniteur (the French state newspaper) dated 22 June as well as particulars of the battle from the Belgian newspapers of 23 June.[2] News of the victory travelled fast – it reached Bury St. Edmunds on 28 June – and Edinburgh on the 29![3]

Love is all you need?

Jesus is said to have summed up the entire Christian life in terms of love: “‘Love the Lord your God with all your heart, with all your soul, and with all your mind.’ This is the first and great­est com­mand­ment. The sec­ond is like it: ‘Love your neigh­bor as your­self.’ All the law and the prophets depend on these two com­mand­ments” (Mat 22.37–40).

But Jesus didn't actually say that! Shock! Horror! It was the expert in the Law who says them. Jesus agrees with the answer (Lk. 10.28), but he’s not the one who actu­ally puts forth that trans­la­tion of Deuteronomy 6.5. In Matthew 22.37 Jesus does say “Love the Lord your God with all your heart and with all your soul and with all your mind” and in Mark 12.30 he says “Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.” (NIV2011) We have in the Gospels three cita­tions of Deuteronomy 6.5 (two of them spo­ken by Jesus) and each uses dif­fer­ent word­ing.

 But regard­less of whether or not these are accounts of the same event, we don’t nec­es­sar­ily have the exact words that Jesus spoke, or even know if they were orig­i­nally in Hebrew, Greek or Aramaic. The gospel authors record Jesus’ mes­sage in Greek (a dynamic trans­la­tion?) but for the most part we sim­ply don’t know pre­cisely what Jesus said. The mes­sage that the Gospel writ­ers are try­ing to con­vey is that Jesus replied by quot­ing Deuteronomy 6.5:

Deuteronomy 6:5
You must love the LORD your God
with all your heart (leb),
all your soul (nephesh),
and all your strength (me’od).

Luke 10:27
You must love the LORD your God
with all your heart (kar­dia),
all your soul (psy­che),
all your strength (ischus),
and all your mind (dianoia).

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

These com­mandments cap­tures the essence of who we are. We can’t fully love God, we can't fully love ourselves or others,  if we only love emo­tion­ally, we can’t fully love  if we only  offer intel­lec­tu­ally sup­port  — we can only truly and fully love [God] if we do so with every­thing we have.

These com­mands aren’t sim­ply feel-good plat­i­tudes, they are a pow­er­ful call toembrace a spe­cific and active love. The real­i­ties of life chal­lenge love at every turn, and love alone, as a dis­em­bod­ied feel­ing adrift on the Platonic ether, can­not save us. But love as a prac­tice, love as a way of life, love as an expe­ri­ence of God, love that encom­passes the total­ity of God’s plan — that love can save us. Love requires par­tic­i­pa­tion, it requires main­te­nance, it requires atten­tion: “Above all, main­tain con­stant love for one another, for love cov­ers a mul­ti­tude of sins” (1 Pet. 4.8).

Love doesn’t obvi­ate other aspects of a Christian life, love holds those aspects together. Love is not a soli­tary require­ment, it is the thread that uni­fies and empow­ers all the other require­ments. If we don’t have love, noth­ing else works. If we don’t show love, we can’t expect to receive it. If we don’t love God, how can we hope to love our neigh­bor? “But love your ene­mies, and do good, and lend, expect­ing noth­ing back. Then your reward will be great, and you will be sons of the Most High because he is kind to ungrate­ful and evil peo­ple. Be mer­ci­ful, just as your Father is mer­ci­ful” (Luke 6.27–36).

Love is a means of relationship - not only between human beings, but between humans and the rest of nature. Having been privelaged to be at the birth of my kitten and seeing the love, the nurturing between the new mother and her kittens, and between Ginger - my kitten - and myself there is more than just just chemical impulses and pheremones. Love is also the means by which the Divine, all that is Holy can be related to.
  “All you need is love” may be inac­cu­rate in a strict sense, but to those who accuse some of us of putting an inor­di­nate amount of empha­sis on love, one must remem­ber that it was Jesus him­self who set the prece­dent. Love, prop­erly enacted and expressed, sub­sumes the dis­trac­tions of the­ol­ogy and over­pow­ers our per­sonal ten­den­cies to judge and criticize.

Religion and Language

In the Graphic Novel "Promethea", Alan Moore speculates that without langauge there could be no God (or at least, no idea of God, yet alone religion) because there would be no way of expression an experience of the Divine to others, no means of communicating that relationship.

"Promethea" explores various faith traditions, including Paganism and Jewish mysticism, especially the Qaballah. He has this to say on the monotheism of the Abrahamic religions:

"Monotheism is, to me, a great simplification. I mean the Qabalah has a great multiplicity of gods, but at the very top of the Qabalic Tree of Life, you have this one sphere that is absolute God, the Monad, something which is indivisible. All of the other gods, and indeed everything else in the universe, is a kind of emanation of that God. Now, that’s fine, but it's when you suggest that there is only that one God, at this kind of unreachable height above humanity, and there is nothing in between, you’re limiting and simplifying the thing. I tend to think of paganism as a kind of alphabet, as a language, it's like all of the gods are letters in that language. They express nuances, shades of meaning or certain subtleties of ideas, whereas monotheism tends to just be one vowel and it's just something like 'oooooooo'. It's a monkey sound."