We are a commune of inquiring, skeptical, politically centrist, capitalist, anglophile, traditionalist New England Yankee humans, humanoids, and animals with many interests beyond and above politics. Each of us has had a high-school education (or GED), but all had ADD so didn't pay attention very well, especially the dogs. Each one of us does "try my best to be just like I am," and none of us enjoys working for others, including for Maggie, from whom we receive neither a nickel nor a dime. Freedom from nags, cranks, government, do-gooders, control-freaks and idiots is all that we ask for.
In her first presentation at our 2015 Eucharistic Convention Leah Libresco spoke to her subject matter "Falling in Love with Math, Morality and Mercy - My Conversion Story. It's a witness, not a sermon.
I went through a deontology phase too. She's an obsessionally morally-interested joyful and charming mathematician whose intellectual adventures lead to Christ. Cool, but I wonder what she would say about cultural transmission of moralities and values.
Weakness relates us profoundly with other people. It allows us to feel with them the human condition, the human struggle and darkness and anguish which call out for salvation. For to be a human being is to take a certain amount of suffering into life. It is hard to get at this consideration, since so much in Western civilization attempts to disguise it or affects to despise it. One of the most debilitating aspects of American society is that we do not authentically admit the cost in a struggle and almost never allow real fear to surface. Yet most of us must struggle to make a living, must wonder about our future and about our sense of personal value in a market economy, must deal with the half-articulated and half-understood problems of our children, must fear what our death will be like—what it will mean to die; we must deal with the temptation to believe that life is without meaning, that actions are inconsequential and selfish, and that other people are to be used...
The Passover Seder, in which we follow a strict order of prayers and foods, is the Jewish way of remembering from whence we came from slavery into freedom. The question has been debated among Judaism's leading scholars whether it is more important to learn the rules of Passover or the lessons of Passover. It is largely a false dichotomy. Following the Seder rules are an act of devotion and discipline to continue the memory of our roots. The memory of our roots, however, are not just about a history but a future. In every generation we are to remember and feel the experience of the Divine liberation, and that since then there have been numerous efforts to eradicate us so it is important to build solidarity and faith for survival.
The narrative is about what the past tells us for our future. The narrative is meant to be a call to discuss and think about freedom, slavery, choice, and destiny. The Exodus is a call to revolutionary hope, rather than acceding to slavery and hardship. Because of retaining the memory of the seemingly impossible liberation, as if we had ourselves experienced it, it provides the hope and belief that the days to come will not necessarily be like today, if we work and fight for a better tomorrow. That's why the Seder ends with the affirmation of next year being in Jerusalem, of the ingathering in peace, safety and justice.
The Passover Seder is a ritual meal that serves our vision of improving our lives and world.
There's a third element that is important in Judaism: enjoying ourselves so that our connectedness is emotionally felt and ongoing via teaching in an enjoyable way. With that, I give you the latest "uptown" Passover narrative:
Here's a new 2017 description of a traditional East European Passover Seder. But, Jews have been scattered all about the Earth. Here's about those delectable foods brought to the Passover table.
A reader recommended this good piece: A Job Study Guide. The author's point, in short, is that the good man Job needed to repent to connect with God. Not to repent for any things in particular, but just to fully humble himself before God.
Who the heck was Job? How did Job's story end up in the Old Testament? Was Job a Jew? There is no reason at all to think so.
I always thought the message was that God is not a tame lion, that he is power and neither a "nice guy" nor a cuddly grandpa. I mean, if "God is love" it's not of the human sort. But countless essays and books have been written about The Book of Job as if it were a riddle that man, with man's small and self-centered point of view, could solve.
Trust is faith, a scary risk, but it's ever too late to reach out for Christ's hand. Your final seconds of life are enough: Natalie Grant - Hurricane (h/t Vanderleun a couple of years ago)
This flawed race trapped in a cycle of cascading pain and wrong is what, and who, God is bound and determined to love; the question is how can He do it?
From the Christian point of view, this is not a trivial problem. People aren’t just messy and incomplete. We are actively evil. As Reinhold Niebuhr puts it, we place ourselves at the center of the moral universe instead of God and our neighbors. We aren’t just victims of an unjust society and a tragic history; we make choices that perpetrate and even deepen injustice and add new dimensions to unfolding tragedies of our time...
In the 2016 election, American society had a little foretaste of what political life can look like when the virtues of humility, forbearance, honesty and tolerance begin to fade from our common life. Virtue is the secret lubricant that makes all our institutions work smoothly—and it is the secret glue that holds the social structures on which we all rely in place. The farther America moves from its rich heritage of faith, the less well America will work. This isn’t a partisan point. Christianity is the living force behind American liberal ideology as well as behind American conservatism. The values of honesty and tolerance in our national political life are ultimately grounded in the Christian faith that has formed the American conscience for hundreds of years. If we as a people walk away from that faith, the many blessings that it brought us will dry up and blow away.
Don't imagine that the world divides naturally into those who can understand what Jesus is saying and those who can't. By ourselves, none of us can. Jesus was born into a world where everyone was deaf and blind to him. But some, in fear and trembling, have allowed his words to challenge, rescue, heal and transform them. That is what's offered at Christmas, not a better-focused religion for those who already like that sort of thing, but a Word which is incomprehensible in our language but which, when we learn to hear, understand and believe it, will transform our whole selves with its judgment and mercy.
Although almost all use quotations from the Bible to buttress modern day arguments, relatively few have ever read it. Actually, I should say any of them. For there's the Jewish Bible, the Catholic Bible, and various Protestant Bibles, and among these are various translations, inclusions and exclusions.
One of the narratives, that of the Maccabees, is not included in the Jewish Bible. There's several reasons offered: The two Books of Maccabees are in the Alexandrian Greek version, and only those Books in the original Hebrew are included. (Other Books of similar non-Hebrew language or not accepted as divine scripture, like Judith, are as well in the Apocrypha, some in some denominations' Bibles.) The reign of the Maccabees' heirs were not of the sacred line of David and, therefore, unworthy to be treated as kings. Their rule was tarnished by corrupt practices, and contributed toward the internal divisiveness and, then, destruction by the Romans of the Jewish homeland, the wholesale massacres of Jews there and diaspora to alien lands for the remainder. Then, there's the rationale that for a people in exile, subject to survival under and adaptations to inhospitable or suspicious foreign ways, it was not good politics to exalt recent Jews as warriors in the codification of the Jewish Bible.
Today, with the increased ability of Jews to practice openly and participate constructively in Western societies, and with pride in having a homeland to secure safety for all Jews who would return there, the relatively minor holiday of Chanukah is celebrated widely. Providing a celebration for Jewish children at the time of year that others celebrate Christmas has made of Chanukah a major holiday. lt also fits with the recovery of a homeland of refuge in Israel, and is a celebration in which many Christians can choose to share. (Senator Hatch wrote this song for Chanukah, for example. I met him in 1996, and he does always wear a Star of David or a small Mezzuzah around his neck.)
Still, if Chanukah is degraded to just blue-and-white lights in place of red-and-yellow, or icicles, Chanukah is made meaningless.
One must remember there are two Books of Maccabee. The first Book deals with the profanation and oppression in which many Jews went along to survive -- leading to the brave fight by a few for religious freedom that overwhelmed seemingly undefeatable might.
(There's also the side-story of Hannah and her seven sons, who endured the most severe tortures practiced in those times, the descriptions of which would even sicken a surrealist, rather than renounce their faith.)
The second Book deals with the resanctification of the Holy Temple. The custom of the eight day miracle of lights grew from this resanctification, even though there's weak evidence to substantiate it happening that way.
I'll leave the canonical and scholarly debates here for others, in order to draw a lesson. Chanukah and the Maccabees fits within the Jewish Bible's narrative, whether formally or by custom. And, more attention deserves to be given the first Book, to understand the second. Fight, or surrender to comforts and fears and, thus, perish.
The Jewish Bible is a series of opportunities for living the guidance provided by G-d through experience and direction, often failing to do so in successive generations and paying terrible prices to relearn and return to basic truths. In this sense, Jews are fated to be a small self-selecting people, those who adhere to these basic truths, while by basic frail human nature others fall and fail by the wayside, merging into ostensibly safer masses.
The modern state of Israel struggles with these choices, and so far has risen beyond any expectations -- by rejecting the sophistry of self-serving internal weaklings, defectors, and collaborators paid off by Israel's enemies, and by evading false friends in high-places within other governments, who all recommend paths that are well-known to lead to defeatism and doom.
So, depending on the transliteration, to all a Happy Chanukah, or Hannukah. These young people in a flash mob on Ben Yehuda Street are the spirit that bring pride to fighting to endure in basic truth, for the benefit of all. There are onlookers and there are participants. Without modern Maccabees, participants in fighting for life, all would be enslaved.
The advice of a solid old Anglican priest — back when the Anglicans had a use for solids — was to retain one’s balance. “Don’t try to do everything at once,” he said, after my conversion on that bridge over Thames. In particular, “Don’t try to believe everything at once. It is bigger than you, you shan’t be able to do it.” And, “Never abandon your skepticism. If it doesn’t make sense to you, leave it and get back to it later.” And, “The trick to walking, whether you are a babe or very drunk, is: one step at a time. Those who get ahead of themselves tend to fall over.”
(In proselytizing) Protestants stick out. By and large, Catholics, like mainline Protestants, have been less aggressive in efforts to convert people; Evangelicals have been the most aggressive, most spectacularly the Pentecostals among them, who have probably experienced the most explosive growth of any religion in human history. (Most Pentecostals can be described as Evangelicals with two important additions—speaking in tongues and miraculous healing). Modern Pentecostalism is usually dated from the so-called Azusa Street Revival in 1906, when an African-American preacher named William Seymour started to preach in an abandoned stable in Los Angeles, gathered around him a wildly enthusiastic (and incidentally inter-racial) congregation, who exhibited all the Pentecostal addenda and sent out missionaries throughout the United States and then abroad. In 2016 the prestigious Pew Research Center estimated the worldwide number of Pentecostals as 600 million people. For a number of reasons, I think that this is probably an underestimate. Still, a rather impressive trajectory from Azusa Street! (Seymour must have been a remarkable man.)
When the great Tao is forgotten, goodness and piety appear.
From the Tao Te Ching (as quoted in the Introduction to Stephen Mitchell's The Book of Job. Buy the book if only for his Introduction, then stay for his translation of Job. I've been through it twice.)
As a psychotherapist, I can tell you that it’s not unusual for the creator of the universe to come up in sessions around the High Holidays. This time of year, God puts a lot of pressure on Jews everywhere—even those who don’t believe in him. Few will ever come upon a burning bush, but whispers, hints, or even simple thoughts about God will often arise during the Days of Awe between Rosh Hashanah and Yom Kippur.
Letter To My Son (on the eve of Rosh Hashanah, 1831):
To my beloved son, Isaac, may his light shine;
May the Almighty strengthen your heart and move you on the great and fearful day of Rosh Hashanah which is appraching, that you may make it your purpose henceforth to renew yourself each day for good. Do not lose a day without a period of solitary meditation, during which you will contemplate your ultimate purpose. Snatch each day as much study of Torah, prayer and good deeds as you will be able to steal from this passing shade, this vanity of vanities, this evanescent cloud. Remember well that all our days are nothing. Every man can snatch in them some piece of eternity on some level.
In the Talmud is written: "In the place where repentant sinners stand perfect saints cannot stand." The estate of the repentant sinner is even higher than that of the perfect saint. The repentant sinner had to struggle more fiercely to subdue their evil inclination.
Bird Dog alerted me to this delightful video. Among all the seriousness, we still find ways to have fun. Fun often transmits messages just as well.
A note about understanding "Shana Tovah", the traditional Jewish New Year's greeting: Literally, it means a good new year. Many, however, offer it as a happy new year. But, happiness is not an accurate measure of goodness. Further, "shana" as a verb can mean change. What we work for is to change for the better.
Our now-retired pastor was always attentive to angels in our midst. Angels, with the meaning of messengers with holy messages. You can also always wonder about Christ in the Stranger’s Guise.
