Current Posts

The Church’s Acceptance

Lately in church we heard the familiar message that wherever two or three are gathered together in Jesus’ name, there he is. Next we learned he is not only in each person, but even in the decor of the sanctuary: the flowers, the banners, and the aura of the place—in the deacon too! Not a suggestion comes out that he’s in the silence that eclipses personalities and distractions; that most eloquently bespeaks his steadfast patience.

Once my friend Ev asked, Suppose Jesus walked in on a Sunday worship service of ours. What would he do? Lenny Bruce had an answer in one of his routines. Jesus and Moses show up at St. Patrick’s, Manhattan. Soon the place fills up with gimps and crips, and the commotion is terrible. The Archbishop gets on the hotline to Rome: “What are we gonna to do? We’re up to our ass in wheelchairs and crutches here!”

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Distinctively Christian Faith

What makes Christian faith distinctly Christian? From the most ancient times, Jews knew that God’s reign is eternal, God’s steadfast love endures forever. Jhwh keeps his covenant with Israel through all vicissitudes. God is with us: Immanu-el. Christian faith might seem little different from this, but for the Resurrection of Jesus Christ.

During his journey from Anglican to the Roman Church, Cardinal Newman first thought he would find a clear basis for faith in the teachings and practices of the ancient church. But the more one studies the ancient church, the more one might question whether it had a coherent understanding; how much Jewish and Gentile Christians had in common during the time of Paul. The more Newman studied it, the more diversity he found. Knowing these things, he was driven to conclude that the authoritative thing is the Church in and of itself.

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Life in God, Life in the Mire

By now Owl readers will have heard that Christian life is life for others. What we usually meant by that is easy enough to summarize: Jesus’ identity with the hungry, thirsty, naked, or sick; strangers and prisoners (Matthew 25:35–36); prophetic justice to protect widows, orphans, and resident aliens; religious and secular efforts to make the world better. All these things are undoubted goods, among the duties of Christians and everyone else if we are to have life together.

But there is a deeper meaning that takes us to where Jesus’ ministry took him, to the death of an outcast. From eternity, the Crucified One is the type, the definition of true humanity. We are the antitypes. Our true life is not to be social engineers with a prescribed plan, but to know that we have died, and our true life is hidden with Christ in God (Colossians 3:3). The earthly manifestation of that life is Jesus Christ utterly condemned, and we sinners with him.

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The Nature of Scripture

Scripture presents special problems to interpreters: The nature of scripture? Etymologically, nature is derived from the Latin noun natura, based on the participle natus, born. All things in nature are born, i.e. not supernatural. But isn’t scripture supernatural? Some religious people say it is. Others say no; it is like all language, a human creation, not Truth, but a human attempt to cope with Truth, limited by all the contingencies of our times and places, buffeted as we are by forces beyond our control. What could it possibly mean to say either that Scripture is supernatural, or that it has a nature?

When people think of Scripture as supernatural, or holy, or as the Word of God, they mean it is not a product of human wisdom, but of a Spirit that breaks into the world from outside. Now we’re deep into capital letters. “Word” and “Spirit” denote persons of the Trinity. If we treat Scripture similarly, we will have divinized it. But nowhere is it said that Scripture is a God or any part of God. We may say the Spirit of God speaks through the prophets, but that is about as far as we can safely go. The tablets given to Moses at Sinai are covered with words from God, but they can be smashed to bits if necessary to make a point.

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Faith, Doubt, Anxiety

There is a world of difference between the proud courage which dares to fear the worst and the humble courage which dares to hope for the best.

— Søren Kierkegaard[1]

The Silence of the Universe

However confident one might feel on Sundays, there comes the intimate, private moment when one confronts another truth: our relationships with God are fraught with anxiety. Like all generations before us, we hear the silence of the universe, which enforces a sense of alienation. We know he is with us as we worship and go about our daily work. Is it so, Is that a case of self-deception? It takes a strong Christian to approach these questions forthrightly.

The Lord offers to bear our griefs. That includes the pain of anxiety. To accept his offer we have to confess it, to own our doubts. In the Eucharist we lift our hearts up to the Lord—not our scrubbed and shining faces, but our secret, overburdened hearts. We present our selves, our souls and bodies—the whole, omitting nothing, beseeching God to accept this offering, to cover us with the righteousness of Christ.

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Liturgical Man

The proper study of Mankind is Man

Alexander Pope

The Owl remembers hearing that Archbishop Desmond Tutu (1931–2019), preaching on the true value of human beings, said that if we but knew the reality of Jesus Christ to be seen in each one, we might have to spend our lives on our faces in worshipful reverence for every one we met. If he did say that, he was flying against  the overly facile beliefs most people have about the dignity of man. Agreeing more with Tutu and not with Alexander Pope in the above epigram, the Owl posits Liturgical Man.

Liturgy comes from Greek roots, meaning the proper work of an individual, according to his or her place, or rank, or office in a public context, particularly the clerical and lay roles in Christian worship, prescribed by tradition. In the Episcopal Church the liturgy is set forth in the Book of Common Prayer; the Roman Catholic Church has missals for the same purpose. Practically all the denominations’ worship includes some form for Eucharist, or Communion.

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That Jackal, Faith

My friend Jon is an intelligent, thoughtful man who spent his career serving others. He reads seriously, listens to great music even more seriously; and yet finds Church irrelevant. (Maybe we should worry more about those who find it too comfortable.) At the end of a conversation I compared faith to a jackal that leaps onto a man’s back from a tree. Laater, I wrote to Jon as follows:

That image might be as misleading as any other description of faith, but it suggests several important truths. One: the thing comes from an unexpected direction. Two: we don’t necessarily like it. Three: it’s not our own doing. On the other hand, it doesn’t always arrive suddenly; looking back one can recognize stages of development, even if there is a single moment one sees as the turning point. Augustine’s Confessions are the locus classicus for this discussion.

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What does Jesus’ Resurrection Add?

Easter is the season to ponder Jesus’ resurrection, as the Owl has been doing in recent posts. There will always be more to ask and say about it.

Some time ago my late friend Ken remarked: The more I read the Old Testament, the more I’m surprised to find things there that I had previously associated with the New Testament. Many Old Testament characters have quite personal relationships with God, including extended arguments. The Old Testament God saves his people at the Exodus, and later uses Cyrus, his anointed one, (lit.: Messiah, Christ) to liberate Israel from Babylon. The Old Testament God calls on his people to fight and die in his faith. He is certainly a God of grace. He might even be called Immanu-el, being present with his people through thick and thin.

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Moral Imperatives

There is nothing specifically Christian about theological curiosity. Before there was Gospel there were Greek, Jewish, and more exotic writings about the gods. The first recognizably Christian theology was anti-theology, the five books of Irenaeus, Against Heresies; attacking what he called vain speculation and superstition. The first constructive Christian theology, Origen’s De pricipiis (On First Principles), was greeted with profound distrust, and branded with the same epithet: speculation. To this day, the best Christian theology does not begin with positive theistic assertions, but starts with a stringent critique of human understanding, to expose errors and groundless pretensions. So it has been since Moses’ interview with the Unnamable at the burning bush.

Most Christians think of theology as a discourse whose purpose is to support religion and religious programs, in which some measure of power is at stake in order to be effective and constructive; the moral and political ends of sound belief. Old King Old King Numa had it right from the beginning. According to him, the purpose of religion is to make society cohere. There need be no distinction between that and politics.[1]

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A Moral Universe?

While our country and others are roiled by divisive political questions, the Owl proposes a theological one that cuts deeper: Do we live in a moral universe or not? Are we under a moral imperative to make the world better? Probably most American Protestants would say that it i, and we are so commissioned.

Another way of putting the question is this: Are there two worlds or one? Does God command us to turn this world into a peaceable kingdom? Or has he prepared another place for us, to which this is an anteroom, a way station, or a refining fire? Is it actually getting better, or ought we to confess our inability to make it so and long for the next?

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