Proper 14A_RCL

August 7, 2011

St. Benedict’s, Los Osos CA
The Rev. Brian H. O. A. McHugh

1 Kings 19:9-18 Ps 85 Rom 10: 5-15 Matthew 14: 22-33


water - a poem of the water-walker in us all

water
water is life, yes
we float in the watery womb
we emerge a water-creature given shape in a shell of leaky tissue
dehydration is an enemy to be constantly watched
improperly drained, we bloat with edema that can kill us
yes, water is life and death both
we walk a fine line between them
too little is bad, too much is bad
like peter we must walk a fine line upon the water
it’s swim or sink, this living business
maybe sink and swim
when we drown here, only a bloated corpse rises
but not so when we live in the spirit

a boat helps
a vision, a path, experience, wisdom, strategies, insight,
help, o god yes, help
a vessel with sail or oars or engine
because to live we cannot just float
but travel across the great seas of being
the sea of mind, the sea of intellect
the sea of feelings, the sea of love
the sea of wounds, the sea of healing
the sea of struggle and the sea of peace
there are always waves and winds that batter
we can be blown helter-skelter …
or we can install some radar

“jesus came walking toward them on the sea”
who is this jesus?
he is the master of fear
“do not be afraid; it is I”
he clangs like an unseen buoy
sharp and clear in the dense fog
when we are far from land and the winds are against us
“follow me follow me
love one another
seek first the kingdom
do not be anxious
leave the dead to bury the dead
sell all you have and give to the poor
have compassion like the good samaritan
eat my flesh, drink my blood
do my words
have faith, come, walk on the water”

faith is not magic
faith is trust in what our heart speaks to us of life
that we can have what life offers us
faith is courage to step boldly into the wind and tempest
faith is knowing
[sing] we have an anchor that keeps the soul
steadfast and sure while the billows roll
fastened to the rock which cannot move
grounded firm and deep in the saviour’s love

as light must shine and fire must burn
so love must act
so we must step out
life can be dormant or vibrant
we can live in the paleness beneath the waves
or in the sun above
this is the call and promise of baptism
dying to a pale life, rising to a bright life
it is only love that catches us by the hand
only love that lifts us into life
this jesus who walks in the light
who commands us to come and walk with him on the water
for there is no other way to find life
even herod wanted to meet such a man

do we doubt love?
do we cry in fear “it is a ghost”
when love comes striding through the gale
offering its strong hand?

faith trusts love
and seeks to walk love’s way
love is stronger than death
it lasts
of the three is the greatest

life is full of storm and tempest
let us choose love
the winds will cease

let us live love
it shall be said of us
“how beautiful are the feet of those
who bring good news”

bhoam+
080711

Proper 11A_RCL - July 17, 2011

St. Benedict’s, Los Osos CA
The Rev. Brian H. O. A. McHugh

Genesis 28: 10-19a Ps 139: 1-11,22-23 Rom 8: 12-25 Matthew 13:24-30,36-43


I don’t know about you. But what I require from the Scripture we hear week by week is a window into Reality. I see Jesus’ parables about the Kingdom as just such windows. They express what He believed to be Reality, and He invites us to engage with them and use them to clarify our vision about the essence of Life in general and our own Life in particular. Human beings always have agendas of course, open or hidden! We see it in the Gospel today. I agree with many scholars who believe that the “interpretation” of the parable is an add-on by an apocalyptic faction within the community that produced the Gospel we call “Matthew”. I’m sure they sincerely believed that they were interpreting Jesus “correctly”. I’m equally sure they had their own hidden local agenda. It’s up to you and me to discern if there is anything helpful in their interpretation for us today. (Not for me!) Seeing the Scriptures for what they are and how they were formed is in itself a challenge to see Reality!

The writer and retreat leader Judy Cannato, in her very engaging book “Radical Amazement: Contemplative Lessons from Black Holes, Supernovas, and Other Wonders of the Universe”, says, “Contemplation is a long loving look at what is real”. Personally, I don’t generally believe in Absolutes, including Reality. My intention this morning is to invite you to join me in contemplating the Reality Jesus offers in this kingdom parable, and to consider what Realities we chose to live by.

Here’s what I think the parable says about the nature of Life, about Reality: Human Beings are capable of Good and Evil – Love and Un-love. It distorts Reality if we deny both those characteristics - if we delude ourselves that we were created “Good” and some outside force makes us “do bad”. The wheat and the tares grow together. The enemy is within - and must be recognized and faced. The God of Love and the Prince of Lies are the two faces of the coin of Life. What is critical is, if we deny this Reality, we diminish the ability to manage our lives; we live in a fantasy which robs us of the power to see clearly and accurately and make appropriate choices. We shift the blame, as Adam and Eve did, and when we do that, we lose Eden. Remember that in contemplating parables, the details of the story are not the point; the point is found in contemplating the dynamics the story raises and in grasping the implications. There is always a snake in the Garden; the issue is, do we listen to the snake.

We have to manage Life. That’s the implication of the Householder telling the slaves not to gather the weeds, but to let them grow together “until the harvest”. We can’t eliminate weeds entirely; they are always intertwined with the grain. I have learned to my chagrin that dousing a plot with Round-Up ruins the ground for any flowers! And I have learned, as did the Buddha, that trying to eliminate tendencies to un-Love doesn’t work. Millenia of self-flaggelating monks prove this. But we can manage them, as any gardener knows, so they don’t overwhelm. In Life, we have to manage our tendencies towards what is unlovely, unkind, ungenerous, and nurture what enhances our own humanity and our fellow human beings. “Cutting back weeds” is what we constitutes our spiritual path. We are responsible for deciding the principles by which we will strive to live, and how to nurture what encourages and strengthens us for the Journey. Trust in a God of Compassion; recognition of our intrinsic value; Confession, Repentance, and Absolution; and acknowledgment of our unity with all our fellow human beings come to mind. Life has many times of harvest; if we manage our plot well, the ripe grain, i.e., the fruits of Love, can be harvested and the tares burnt, or robbed of their destructive power. But the Reality is: we shall always live with Good and Evil as part of who we are. And no outside factor can be blamed.

In the parable, the tares were sewn “when everyone was asleep”. This brings to mind that little injunction in the Office of Compline: “Be sober, be watchful; your adversary the Devil prowls around like a roaring lion seeking someone to devour”; “resist him, firm in your faith”. I have come to see that spiritual life is mostly about “being awake”. It is so easy to lose awareness of the Realities of our lives. Staying awake to the Truth about ourselves – both the positive and the negative - is both a challenge - and very freeing.

I understand the Good Seed as the potentiality we all have, in the inner field that is our lives, for Love, and for all that Love implies about the high character of being Human, of being “made in the image” of the God we Christians worship, and which we see manifested in Jesus. Grasping the character of that Love, and acting it out, is the essence of our Life’s Work.

Judy Cannato continues: “How often we are fooled by what mimics the real. Indeed, we live in a culture that flaunts the phony and thrives on glittering fabrication. We are so bombarded by the superficial and the trivial that we can lose our bearings and give ourselves over to a way of living that drains us of our humanity. Seduced by the superficial, we lose the very freedom we think all our acquisitions will provide. When we are engaged in the experience and practice of radical amazement, we begin to distinguish between the genuine and the junk.”

Here at St. Benedict’s, let us help each other, anchored in the Holy Eucharist, in the Christ, in the heart of the Gospel Message, and in the character of Christian community, to embrace Reality. As Dr. King said, “I can never be what I ought to be until you are what you ought to be.”

Homily for the Gay Pride Liturgy
SLO Mission Square
July 10, 2011
The Rev. Brian H. O. A. McHugh

“Taking Back the Good News”
[ Theme for the Liturgy ]


“God” is an awesome concept. Some very early religionists insisted on calling God “Nothing”, to make the point that once you’ve said everything there was to say about God, you’ve said Nothing.

I have come to think that there are basically two types of religious folk: one for whom the idea of God grows more and more vast as they journey into the Great Mystery, and the other whose idea of God diminishes and narrows. In my experience, the former become embracing, welcoming, compassionate, and inclusive; they recognize that they are one with God and with every other person. The latter become more and more pinched, judging, and exclusive; their “God” more and more tribal, and more and more small.

Religiously, I started as a Scottish Presbyterian in Canada, age five. By age 8, I knew I was whatever the word for Gay was then - sissy, I think; this complicated things. I became an Anglican at age 19. At age 21, I became a monk in the Episcopal Church. If I ever wondered if God existed, the fact that I ended up in a deeply rich and open religious setting of mostly Gay men convinced me that, in whatever mysterious manner, She did! It saved me from a lot of pain and grief. At 27, I was ordained a priest, and, even though it was still Don’t Ask, Don’t Tell” in the Episcopal Church, it was definitely affirming to hear the Bishop ask, “Is it your will that Brian be ordained a priest” and hear 250 people shout loudly, “It is!” I retired in 2008 after 40 years in ministry at age 62, and 4 days ago I turned 65. And relentlessly, throughout my Life, God has gotten vaster, more Mysterious, more inclusive, more loving, more compassionate, more glorious.

What’s been at the heart of this Journey? Being Queer! And I will tell you why. “Being Queer” is a metaphor to the larger Truth that the idea of “God” is formed by the struggle of human beings for identity and affirmation, particularly in the face of oppression and discrimination. There is not one of us here this afternoon who has not experienced these things in some way. You can see this in the Scriptures of every religion. Every culture develops deities who affirm, strengthen, encourage and empower its people. The Jewish people come to mind, as do the African-American people in our country. The great 16th C Mogul Emperor of India, Akbar, in his wisdom understood that “all religions are “historically developed” and “products of their time and the land of their origin”. Where we often go awry is when tribal gods remain tribal gods; when we fail to recognize Akbar’s insight that “all the nobler religions ….. radiate from the one eternal truth”.

The great Nothing, the great Mystery of God, does indeed work in mysterious ways to become Known. She has “spoken” through the oppression and struggle of many many peoples and individuals. Now it is the time for Queerfolk confidently to take our place in this divine revelation. But for a few exceptions, Queerfolk who do manage to escape the oppression of tribal religions with their narrow views of God and the diversity of the human creation know that God is Goodness, Compassion, Justice, Kindness, Inclusion - and that all human beings who strive for the deepest authentic humanity strive to image and to be One with these things. And: we know that we Queerfolk are radically, intrinsically OK!

I have a few words for those in America and in our World, of the likes of Michelle Bachman and her ilk, who seek to impose their tribal gods and their fear and exclusion on Queerfolk or any others. The first is from the Christian monk Thomas Merton; he said, “A faith that supports itself by condemning others is itself condemned by the Gospel." The second is a word of caution from that great wise crone philosopher many of us know and love, known as Maxine; she said, “Life is like a jar of jalapeno peppers ..... what you "eat" today might burn your ass tomorrow”.

Those of us who follow a religious path know and value the Wisdom of our traditions. I would also offer a bit of spiritual and practical advice for all of us, Queer and not, as we seek to live out our radical OKness, from the Roman philosopher Marcus Aurelius: he wrote, “"The first rule is to keep an untroubled spirit. The second is to look things in the face and know them for what they are." Jesus’ version was, “Be wise as serpents and gentle as doves”.

The God Who is Love and Truth has spoken throughout human history through those who have been oppressed. Now is the time for Queerfolk and all who are one with us to take back the Good News from those who have stolen and perverted it in the name of their petty tribal gods. We are all One, and we are all beloved, the more so that we strive to act in Compassion, do not fear those different from us, seek to honour and respect the dignity of every human being, and seek to serve others in kindness and generosity and justice.

Today we take back the Good News. Let us live it well ….. and with our usual Gay Abandon!

Sermon for Easter II A_RCL

May 1, 2011

St. Benedict’s, Los Osos CA
The Rev. Brian H. O. A. McHugh

Acts 2: 14a, 22-32; Ps 16; I Peter 1: 3-9; John 20: 19-31


The French theologian, scholastic philosopher, and logician Peter Abelard (1079-1142) is quoted to have said: “By doubting we come to inquiry, by inquiry we come to truth”. His words are, I think, important to consider on what has come to be “Doubting Thomas” Sunday. Those who designed our present three year Lectionary seem to think that the story is important for our spiritual understanding and maturity; it is the Gospel for all three years!

Abelard’s words from a thousand years ago can, I think, assure us that Doubt is part and parcel of the Journey of Faith. Perhaps we need to be assured of this now and then ~ but I think not every year! I think that Jesus was saying to Thomas, “Thomas, you have been with me, and you have experienced the life of God in me; trust in your experience, and in my promise that God is always with you.”

I would say this: focusing on Doubt in this story is a red herring. When Jesus taught in parables, He included a lot of red herrings ….. things that could distract people from the essence of His teaching. Why? I think of His words, “Do not give dogs what is sacred; do not throw your pearls to pigs. If you do, they may trample them under their feet, and turn and tear you to pieces.” (Matt 7: 6, NIV). Now, some of you may go away and say that Brian said that Jesus thought we human beings were dogs and pigs, beneath His attention. No, Brian didn’t say that. Jesus was saying that we must learn not to be distracted by red herrings, but to have “ears that can hear” and to listen for the inner truth. This is what I think is the import of the Gospel today: Jesus is saying to all of us, through Thomas, “You have seen in me that God’s Unconditional Love is real and at the heart of Life. Trust that. Do not be distracted by squabbling over irrelevant “side” issues” ~ if you will pardon the pun. This is the same message of the story of Martha and Mary: “Live Life from the heart of Love; don’t be distracted by unimportant issues; Choose the better part”.

So: what is “the better part” in this story of Thomas? What is the “sacred”, the “pearl”? It has to do with the Beloved Community, with the Community that gathers around the Mystery of God’s extravagant Love, and around us as those who are committed through our baptism to live out Jesus’ plea, which we heard at the Maundy Thursday Liturgy, to “love one another as I have loved you”.

I think it is important that Thomas was not with the community of the disciples when Jesus came to them in the Upper Room. It points to the critical importance of being a functioning part of the Beloved Community and, by extension, of the Human Race, namely of God’s People. It IS all about Love, and we can’t love in the abstract. We have to love someone: God, self, neighbour, enemy, stranger, mother, father, brother, sister, terrorist, friend.

I believe that “church” is, above all things, meant to be a place where we practice becoming loving members of the Beloved Community. Becoming a member of a congregation may begin in the search for simple companionship, but I think it must soon appear to be a place in which we can trust people to love us, and in which we are all learning day by day to live out of trust in God’s unconditional love, learning the character and nature of Love, and learning how to make that real for each other. And I think we need to be intentional about it to the fullest of our ability. It is not enough to be nice, pleasant, or friendly ….. though that’s a good place to start. But as Jesus once said, “even the tax-collectors do that!”. Every Episcopal church profile that I have ever looked at said some version of “We are a nice, pleasant, and friendly church”. But that is only the beginning of “being church”.

Which brings me to my final point. Today’s Collect goes to the heart of the Thomas story: “Almighty and everlasting God, who in the Paschal mystery established the new covenant of reconciliation: Grant that all who have been reborn into the fellowship of Christ’s Body may show forth in their lives what they profess by their faith”. God has proclaimed a covenant of faithful love to Her people from time immemorial. This Covenant in Jesus reminds us that covenant life is not magical. God does not wave a magic wand and – poof – we are all radically loving people. God offers, and we must then say Yes. Jesus has told us that all brokenness can be healed, if we are honest about our sin against Love, desire to change, and look to the Living Spirit as Guide.

I think that we who are members of the Beloved Community here at St. Benedict’s are, to be modest and humble, on a scale of 1 to 10, about 6. And that’s pretty good! I know personally how hard it is to be the Beloved Community of Reconciliation; I have some pretty strong political and theological views and a prickly personality to boot! But trusting in Jesus and the Gospel, I say let’s shoot for a 7.

I need you to help me “increase in love” ….. and I can be a good subject on which to practice!

One should always end on a positive note; so I end with two things:

Douglas Adams, the author of “The Hitchhiker’s Guide to the Universe”, says in his latest book “The Salmon of Doubt: Hitchhiking the Galaxy One Last Time”, “The fact that we live at the bottom of a deep gravity well, on the surface of a gas covered planet going around a nuclear fireball 90 million miles away and think this to be normal is obviously some indication of how skewed our perspective tends to be." The message: Let’s expand our perspective.

And, an act of praise and Thanksgiving, from the Spanish Jew Solomon Ibn Gabirol (c.1021-c.1058) , which I have translated into modern English:

Who can know the secret of Your accomplishments,
when You made for the body the means for Your work?
You gave us eyes to see Your signs,
Ears, to hear Your wonders,
Mind, to grasp some part of Your mystery,
Mouth, to tell Your praise,
Tongue, to relate Your mighty deeds to every comer,
As I do today, I Your servant, the son of Your handmaid;
I tell, according to the shortness of my tongue,
one tiny part of Your greatness.

Lent 4 A_RCL

April 3, 2011

St. Benedict’s, Los Osos CA
The Rev. Brian H. O. A. McHugh

1 Samuel 16: 1-13; Ps 23; Ephesians 5: 8-14; John 9: 1-41

[Sing} Amazing Grace! How sweet the sound
That saved a wretch like me;
I once was lost, but now I’m found,
I was blind, but now I see!
[We were blind, but now we see.]


These days for me are an exciting time of rethinking and clarifying many things. This hymn verse is troublesome, and always has been for me, despite the powerful emotional appeal. I’m OK with “Grace”; I know that Life is intrinsically full of astonishing Gifts. I’m not OK with “wretch”; I don’t accept as Biblical the doctrine of Original Sin; that doctrine erupted out of Augustine’s troubled mind. A church that claimed to be the only way to “salvation” knew a good thing when they saw it! I acknowledge and live by the doctrine of Original Blessing ~ that we are created Good in the Image of God. The implications of living by one and the other are profound. As to so-called “miraculous healings”, I accept what the 3rd C Christian writer Pachomius has to say:

After the manifest healings of the body, there are also spiritual healings. For if a man intellectually blind, in that he does not see the light of God because of idolatry, afterwards is guided by faith in the Lord and gains his sight, in coming to know the only true god, is not this a great healing …? One of the brethren asked me, "Tell us one of the visions you see.". And I said to him, "A sinner like me does not ask God that he may see visions: for that is against His will, and is error....Hear all the same about a great vision: If you see a man pure and humble, it is a great vision. For what is greater than such a vision, to see the Invisible God in a visible man, His temple?" I don’t accept as literal so-called healings which reverse natural law; but I certainly have experienced in myself and others the intellectual and emotional restoration to wholeness that can be effected by the light of Jesus’ Wisdom, by trust in God, and by practicing Jesus’ Wisdom.

The business of Original Sin vs Original Blessing is relevant to the Lectionary for today. We come here Sunday by Sunday for many reasons. But one of the principal reasons is to be reminded Who We Are. What is our essential Identity, as individuals and as a community – and not just any community, but as God’s Beloved Community? This issue of Identity is raised in the story we have from the Gospel called John this morning, of the man born blind who is given sight by Jesus. “The neighbors and those who had seen him before as a beggar began to ask, "Is this not the man who used to sit and beg?" Some were saying, "It is he." Others were saying, "No, but it is someone like him." But it is established firmly that this guy is the same one who was in darkness and then brought into the light of a new understanding of Life and Divine Compassion. The “man born blind” is you and me. Our “eyes” require opening. We each need the healing salve of the Word of God’s Love applied to our often-wounded Life. In our Life within the Beloved Community, we are, like the Blind Man, washed with God’s Love in Word and Sacrament and Community, washed in baptismal water to which the Spirit is “sent” – our own Siloam - and then we are sent to live the Life of the Beloved Community.

The most chilling, even evil, phrase in the whole convoluted reading is, to me, this: "This man is not from God, for he does not observe the sabbath." It is of course likely that much of the Gospel texts which vilify the Pharisees was inserted into the text by early Christians. Be that as it may, the behaviour of the Pharisees implies that the keeping of religious rules is more important that practicing the Compassion of God, and that one is “saved” by what one believes rather than by showing Compassion. Or, as Robin Meyer puts it, in his book Saving Jesus from the Church, by believing in Jesus rather than by following Jesus. Since the time of Nicea in the early 4th C., this “blindness” has inflicted much of the Christian Church. Countless people have been killed or ostracized or shunned because they did not believe in the Trinity, or in Biblical or Papal infallibility, or in countless other rules of so-called “orthodoxy” set up by the Church to control its membership and protect its power. The same is true of other religions as well; we are awash in ‘salvation by belief’ in the World today, requiring people to accept often complete absurdities, or the rule of moral tyrants, or otherwise suffer often horrific consequences. In America, not believing in the Virgin Birth can bring down a presidential candidate! And shamefully, in the Episcopal Church, espousing Buddhist prayer practices and acknowledging the Wisdom of the Buddhist path kept one man who was elected by his diocese to be their bishop from being ordained.

Apparently people choose to forget the wider implications of Jesus saying, “Man was not made for the Sabbath; the Sabbath was made for man.” In other words, Nothing must get in the way of radical Compassion ….. especially “church”. Yet Jesus was murdered, in part, for challenging the power of the religious elites ("church") of His time.

I am not saying that the Church shouldn’t have doctrines and guidelines. I am saying that those doctrines and guidelines must not prevent us from being Followers, disciples of Jesus and His Gospel. I became and remain an Episcopalian for many reasons. One of them is that, however messily, the Episcopal Church strives to “walk the walk” of following Jesus over believing in Jesus as defined by church doctrine. Knowledge is not redemptive. We are not “saved” by believing the “right thing”; we are confirmed as an Heir of the God of Love by imitating Jesus’ radical inclusiveness and compassion for all persons. Dennis and I worship here at St. Benedict’s because it strives to Follow – a symbol of which is our welcoming of all to full sharing at God’s table ..... our little rebellion against “church regulations” for the sake of living God’s policy of No Outcasts.

Robin Meyers says, “..one of the great divides in the church could be healed if we got one thing straight: the truth of which Jesus speaks is wisdom incarnate, not intellectual assent to cogent arguments made on behalf of God. Indeed, a quick glance around this broken world makes it painfully obvious that we don’t need more arguments on behalf of God; we need more people who live as if they are in covenant with Unconditional Love, which is our best definition of God.”

The holy bread and wine we share, for which we pray in the Collect today, is a sign of that Covenant of Trust and Love we have made with God and with each other. The Eucharist is the food of Followers like us; and “following”, as Meyers says better than I can, is “not about knowing new things or subscribing to certain theological statements or positions, but about the never-ending process of dying to an old self and being reborn into a new one. The evidence for this rebirth was not a clever argument or allegiance to a certain rabbinical school. It was made obvious by a new way of being in the world. Good Friday and Easter are therefore not isolated events. They are the twin polarities of wisdom – as we constantly die to the bondage of blindness and are reborn to the light.”

Like the man blind from birth, we have been flooded with light by God’s love incarnate in us. Now we “see”. The Invitation is to live our Truth confidently and without Fear.

Epiphany VIII A_RCL

Feb 27, 2010

St. Benedict’s, Los Osos CA
The Rev. Brian H. O. A. McHugh

[ Isaiah 49: 8-16A; Ps 131; 1 Corinthians 4: 1-5; Matthew 6: 24-34 ]


Here is an excerpt from a poem entitled “The Summer Day” by the American poet Mary Oliver:

Who made the world?
Who made the swan, and the black bear?
Who made the grasshopper?
……….
I don't know exactly what a prayer is.
I do know how to pay attention, how to fall down
into the grass, how to kneel in the grass,
how to be idle and blessed, how to stroll through the fields,
which is what I have been doing all day.
Tell me, what else should I have done?
Doesn't everything die at last, and too soon?
Tell me, what is it you plan to do
With your one wild and precious life?


Don’t those six words just ring with poetic strength! “What is it that you plan to do with your one wild and precious life?” That is exactly the question that Jesus is addressing in the passage from Matthew this morning. I would guess, from now having known most of you for 3 years or so, that we all confront this question. I’ve heard many of you voice it in different ways, regardless of age or experience, and I do so myself quite often. Have I found out what Life is essentially about? And if I’ve gotten an inkling, then how am I living it or how do I plan to live it in all it’s potential fullness?

Jesus puts the choice(s) involved fairly starkly: “You cannot serve God and Wealth.” Jesus is not saying that we can’t make money, wear nice clothes, drink good wine, eat good food. He is asking what the foundation of our Life is, and will it support us in a Life that radiates with the joy and peace and aliveness of the radical Love that is God and, by inheritance, us. As we yet again pull the Divine Life-force into our beings in Word and Body and Blood, He is quietly asking, “Tell me, what is it you plan to do / With your one wild and precious life?”

“God” and “Wealth” are both rich symbols. It’s a challenge to live the human life in our “dust of the earth” bodies which have been somehow magically animated by what the Bible calls the Breath of God. The Genesis Creation Myth addresses the challenge, in the story of the Expulsion from the Garden of Eden. It proposes that once the Human Race had it all, but we made God angry, and now we have to work hard by the sweat of our brow to eke out a living. Steinbeck powerfully portrayed it in the story of the 1930’s Dustbowl, set appropriately in a land East of Eden. It’s just as hard for most people here in the wealthiest nation on Earth, given the idea of the “American Dream”, to make ends meet ….. and it’s gotten a lot harder in the last fifty years.

By the way, I don’t buy the part about once having had it all. The storytellers knew that we have always had to work hard to keep body and soul together. They were looking to answer the question “Why”? The image of an Eden of plenty, with no suffering or pain, just highlights the reality most of us live with. At least they had the grace to put the responsibility where it belongs: on ourselves - which is at least a step forward from Adam and Eve blaming each other or the serpent.

“Where are you focused? Where are you anchored? Where do your energies go? How do you answer the question Who Am I? What defines you? - these are the questions that Jesus is always gently but firmly asking. Because they are critical to our peace and freedom and happiness. Early Christian and other Gnostics had some strange advice around these questions. “The Gnostic secret of being able to face death is simple. Don’t wait; die now! Plato describes the ‘true philosopher’ as someone who ‘makes dying his way of life’. Paul writes, ‘I die daily’. Valentinus teaches, ‘We choose to die so that we can annihilate death completely’. The Islamic Gnostic Abd al-Kader explains: ‘There are two types of death. One which is inevitable and common to all, and one which is voluntary and experienced by the few. It is the second death which Muhammad prescribed saying ‘Die before you die’. Those who die this voluntary death are resurrected.”

In his book “The Laughing Jesus”. Peter Gandy goes on to reflect, “When we identify exclusively with our physical body, we are consciously or unconsciously in a constant state of anxiety, because decay and death is what inevitably lies ahead for this walking-talking skin-bag. But when we wake up we realize we need not fear the death of the body any more than we need fear dying in a dream. The more lucid we become the less we fear death, which makes living a lot more enjoyable!”

And this is what Jesus confronts us with in the Gospel this morning, with His questions about worry over food, drink, clothes and a myriad other things He might have mentioned: power, prestige, ignorance, self-delusion, etc. None of these things guarantee Life. The only thing that guarantees Life and Immortality is, to use a specifically theological image, Surrender to the God of radical Love, and Self-giving. Jesus role-plays it for us, constantly surrendering His life to God and, when it became clear that physical death was inevitable, unconditionally accepting it. And, as Muhammad said, “Those who die this voluntary death are resurrected”. We see it in the Christ ….. and we are asked to imagine it for ourselves.

This is why Jesus says, “Do not worry, saying, `What will we eat?' or `What will we drink?' or `What will we wear?' For it is the Gentiles [meaning those not awake to a destiny for their humanity] who strive for all these things; and indeed your heavenly Father knows that you need all these things. But strive first for the kingdom of God and his righteousness, and all these things will be given to you as well.” And they are! But we may have to adjust our expectations! Expensive Edna Valley wines, designer clothes, and Filet Mignon may have to give way to Kohls and to farmers’ market fresh veggies and to Two Buck Chuck, or the more fancy stuff just now and then. But it won’t matter by then! We will have left our lonely isolation and become part of a human community of radical Love which rejoices our heart.

The Psalm for today says: “I still my soul and make it quiet, like a child upon its mother's breast; my soul is quieted within me.”

Take heart my fellow travelers! Let us quiet our souls. We are walking a holy path, and it has the power to make us new beings. Let us not be afraid to abandon ourselves with faith and trust. We shall be clothed like the lilies of the field in array more splendid than Solomon in all his glory: the shining raiment of a person raised from Death to Life. As Irenaeus said, “The glory of God is a human being fully alive.”

Most loving Father, whose will it is for us to give thanks for all things, to fear nothing but the loss of you, and to cast all our care on you who care for us: Preserve us from faithless fears and worldly anxieties, that no clouds of this mortal life may hide from us the light of that love which is immortal, and which you have manifested to us in your Son Jesus Christ our Lord; who lives and reigns with you, in the unity of the Holy Spirit, one God, now and for ever.

[1] Peter Gandy, “The Laughing Jesus”, location 2641 in the Kindle edition

[1] ibid

[3] Matthew 6: 33

Sermon for Epiphany VII A_RCL

February 20, 2010

St. Benedict’s, Los Osos CA

The Rev. Brian H. O. A. McHugh

Leviticus 19: 1-2,9-18; Ps 119: 33-40; 1 Corinthians 3: 10-11,16-23; Matthew 5: 38-48


At the risk of sounding defensive: as with all of my sermons, I am not telling anyone what to do or think or believe. My intent is to encourage thinking and discussion and meditation on the important issues of our Path in Life. That said …..

Jesus was not a Literalist. There was almost nothing that he said or taught that He expected anyone to take literally. He taught principally by way of Parables ….. and Parables are not rulebooks. They are carefully crafted stories which, if we are open to be taught, push us over mental or emotional or rational cliffs, to a place where we are forced beyond established patterns of thought or perception, with the hope that we will break into new dimensions of understanding, in head, heart, and “spirit”. Jesus never explained any of His parables; that’s the work of later editors.

So, let me begin by proposing this about the Gospel reading for today: Jesus is not telling us to do what He says literally. He is not telling us to allow ourselves to be abused; to get smacked on the cheek and invite another; to get sued and give the one suing you twice what is required; to do twice the work you’re paid for; to give to the beggar or lend while your family starves; to permit enemies to hurt or destroy you. To do this, to behave this way, would be to reject the ways of Justice and Love which undergird both the ethical path we hear this morning in Leviticus, and the full understanding of Jesus’ commandment to love profoundly as He loved.

Now, lest you think that I am watering down the Gospel Path in what many consider to be a typical Episcopalian way, let me assure you that I am not. Because here is the reality: Jesus is asking us to do far more than meet the literalist responses! Far more. He is asking us to open up our lives to a radical way of living, of understanding Life, ourselves, others, and the Mystery we call God. He is asking us to be transfigured, as He was in the mountaintop vision, into a New Being.

Now: a little caveat here. There have always been special people who did try to reach this level of transformation by following the literalist path. It can be said that Jesus was one of them, when He did things like refuse to allow His disciples to fight for Him, or to justify Himself to Pontius Pilate. After Him, most were monks or nuns or specially guided people. We all know about St. Francis stripping himself naked and living in poverty. And the Buddha leaving his royal palace and his riches (and even his wife and child – not something that in general would be applauded) for the life of a wandering sadhu. But I think these are special witnesses; and it is not their specific renunciations we are called to imitate, but the seeking of the inner light which motivated their Path.

Here’s a little story about the Buddha, to heighten the sense of how the Great Teachers lead us:

If a villainous bandit were to carve you limb from limb with a two-handled saw, even then the man that should give way to anger would not be obeying my teaching. Even then, be it your task to preserve your hearts unmoved, never to allow an ill word to pass your lips, but always to abide in compassion and good-will, with no hate in your hearts, enfolding in radiant thoughts of love the bandit (who tortures you), and proceeding thence to enfold the whole world in your radiant thoughts of love, - thoughts great and beyond measure, in which there is no hatred or trace of harm. Whew!

Jesus tends to be a little more stark. Yet Jesus does not expect us, when He urges us to “take up our cross”, to get literally crucified. He expects us to see how Life is embraced in it’s fullness by relinquishing one life to find a greater. It is in this context, by the way, that we are to understand the story of Abraham and the near-sacrifice of his son Isaac. No God of Love would ask us literally to kill a child – or for that matter pluck out an eye or cut off a foot. This is a story pointing us towards “extravagant” self-giving. Abraham is offering his whole being to God through his blood-son Isaac, who is a representation of himself. We are asked to do the same.

SO: what IS Jesus leading us? To radical Compassion; to a tender understanding of human nature; to a maturity of Being; to a move beyond our isolated Self to a Unity with God and Creation and each other, enemy or friend; this is where Jesus is leading us. (Joseph Campbell said that to love our enemy was the hardest saying in the Bible.) Jesus offers powerful words that push us beyond the walls we have erected – walls which lock us in diminished, dry, shriveled modes of Being Human. If once we should be infused by an inner experience of our Oneness with The Christ, with Divinity, with All Being, our minds would, to use a 60’s phrase, be “blown away”! We would be overwhelmed by such a sense of Liberation that we might think we have been “made a new person”. And indeed we would have.

Who would worry about “length of days” anymore? We would know only calm, intense daily living. Who would be afraid? We would never fear to do what is just and compassionate and loving simply because we preferred to live a long Life rather than a powerful Life. Who would not be generous in all ways, knowing that Life is enriched for us all by making sure that all are sustained by material and spiritual giving? Who would hold back with Love, when Love heals all suffering, for both Giver and Receiver? Is this not the great Teaching of the Resurrection? It has little to do with physical resurrection; it has to do with “dying” to the “little Self” and “rising” to the “Larger Self”. This is the meaning of Baptism. Every time we relinquish our separate Ego, we “die; and every time we awaken to our Unity with all things, we “rise to Life again”.

Lets not lose a grip on Reality and think that we shall suddenly “become as Christ”, become God. We are not meant to be “God”. But we are meant to be god-like in our Humanity, shaped and defined by Love and Compassion, Justice and Forgiveness, by Affection and utter Heart-ache with all our fellow human beings. Never are we meant to despise ourselves for our inability to live up to the call to Perfection. We are not meant to be Perfect in this Life; only Faithful. And there is always a path to renewal: self-knowledge and surrender.

“Do not resist the evildoer, says Jesus. Turn the other cheek, give your cloak, go the extra mile, give. Love your enemies and pray for them. Why? [because] All these instances of abuse provide occasions of awakening, perhaps - for the evildoer as well as the victim.” (1)

In other words: Every day the Path to Full Humanity, the experience of our Oneness with All Existence (or, to put it in Jungian terms, our participation in the Universal Unconscious; or in Christian terms, of loving each other as God loves us) will be offered to us. There are lots of ways we are “struck on the cheek” in Life. To “offer the other cheek” literally would be easy! The harder “offering the other cheek” is to ponder how we will respond in a way that will deepen and enrich our humanity. The same is true with “giving your cloak”, or “going the extra mile”, or “loving your enemies”. If we live in boxes built of our own fear or infantile natures, we will live limited lives. If, however, we risk to “take the wings of the morning and dwell in the uttermost part of the sea”, God meets us there and offers us a Life we couldn’t have imagined.

Here is a wonderful relevant passage from the Buddhist Evening Gatha:

Let me respectfully remind you:
Life and Death are of supreme importance.
Time swiftly passes by, Opportunity is lost.
Each of us should strive to
Awaken, Awaken, Awaken.
Take heed.
Do not squander your Life.

We remember Jesus’ words: “Those who would win their Life must lose it.” This is the Mystery Jesus calls us to “know” and live. To Awaken, to be transformed, even a little, is much harder than enduring insult or unfairness.