Divine Regrets

Yesterday’s post was a bit of speculation about our ideas of original sin, rebellion from the authority of God, the biblical account, and their interface with science – specifically genetics. The post offered:

In a faith discussion that accepts evolution one has to wonder if natural selection would have conferred on them tendencies for behaviors that favored passing on of their genes. Competition for resources and breeding opportunities would have led to behaviors that, for moral agents, would be sinful.  When they were first somehow made aware of God and God’s will for them, a call to trust and obey God would have been in tension with their instincts. It seems instincts won and the rebellion spreads. 

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The Principle of the New Covenant

This coming Sunday is the 7th Sunday of Ordinary Time in Lectionary Cycle C. Previously we considered the background and verses leading up to this gospel scene, here in the beginning of Jesus’ public ministry. The gospel for the 7th Sunday marks a second part of the “Sermon on the Plain.”

27 “But to you who hear I say, love your enemies, do good to those who hate you, 28 bless those who curse you, pray for those who mistreat you. 29 To the person who strikes you on one cheek, offer the other one as well, and from the person who takes your cloak, do not withhold even your tunic. 30 Give to everyone who asks of you, and from the one who takes what is yours do not demand it back. 31 Do to others as you would have them do to you.

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The Rebellion Spreads

Last Friday the first reading, from Genesis, recounted the story of “original sin.” It is an event known by various monikers, among which are: “the fall of man,” “the fall from grace,” “paradise lost,” and “eating of the forbidden fruit.” In a post from that day I offered an alternative to our traditional monikers. I suggested that Adam and Eve’s action was  not merely a moral failing but an act of defiance against God’s command. They  consciously chose to disobey God’s explicit instruction not to eat from the Tree of the Knowledge of Good and Evil. It was no sinful mistake but an act of rebellion in which their desire to define good and evil for themselves was a rejection of God’s authority.

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A note about the 7th Sunday

 The Ordinary Time readings for the period between the Baptism of the Lord and Ash Wednesday can be very few or quite a few. It all depends on the date established for Easter. In 2025 Easter falls a little later and so this is one of those years when we celebrate the 7th Sunday (…and the 8th!). The last time we celebrated the 7th Sunday was in 2019!


Image credit: Sermon on the Mount | Carl Block, 1887 | Museum of Natural History at Frederlksborg Castle – Hillerod, Denmark | PD-US

Leading up to the 7th Sunday Gospel

This coming Sunday is the 7th Sunday of Ordinary Time in Lectionary Cycle C. In the 3rd and 4th weeks in the lectionary cycle, Jesus has been in Nazareth engaging the citizens of his own hometown (4:14-30). But as Jesus noted, no prophet is accepted in his own native place (v.24). And so leaving Nazareth, Jesus moved on to Capernaum. Again, he amazed people while teaching in the synagogue on the Sabbath. During that same visit, there was a man with the spirit of an unclean demon (v.33). Jesus casts the demon from the man, again astounding the people: For with authority and power he commands the unclean spirits, and they come out.”(v.36) Also while in Capernaum, Jesus cured Simon’s mother-in-law (vv.38-39) and all manner of people sick with various diseases (v.40) and chased out other demons (v.41). 

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On that day

Across time and place, the mountains are the place where revolutions begin and from where they emerge to overthrow kingdoms. Just consider the last 100 years: the Communist Chinese movement began in the Jing’gang Mountains; the Cuban revolution descended from the Sierra Maestra mountains; the Afghan Mujahideen’s power base was always in the Hindu Kush mountains – and other examples are plentiful. In today’s gospel, another revolutionary, Jesus of Nazareth, comes down from the mountain to a “stretch of level ground.” A divine revolutionary whose goal was to overturn a kingdom.

One way to look at kingdoms is to understand their patterns of values, power, and product. When Herb Brooks took over the US Olympic Hockey Team before the 1980 Olympics he brought a new set of values to the team. He knew that the Russians were the most skilled hockey players in the world and were essentially paid professionals in an amateur world. Coach Brooks brought the value of conditioning, he trained his players in the power to outskate the Russians, and the product was the Miracle on Ice gold medal. Kingdoms can be understood by their patterns of values, power, and product.  Old kingdoms are overthrown with new values, new power, and new results.

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A Final Thought

The gospel for this coming Sunday, the 6th Sunday, Year C is St. Luke’s “Sermon on the Plain.” The following come from Walter Pilgrim (Good News to the Poor: Wealth and Poverty in Luke-Acts).

The clear social distinctions drawn here are between the haves and the have-nots, the possessors and the impoverished, those favored by society and those despised. The new and surprising element is the way in which the norms and values of society are turned upside down. The promised blessings belong to the suffering poor, while the coming woes are pronounced upon the contented rich. According to one commentator, this marks the first time in Jewish religious literature that the poor are directly called the blessed (Hengel Property). [p. 76]

…we have argued that the Lukan beatitudes are addressed to people who are literally poor and persecuted. Yet their poverty is blessed within the context of their response to the ministry of Jesus and the call to the kingdom of God. Thus it is not just poverty or riches per se that is blessed or condemned, but poverty in the context of trust in God and riches in the context of rejection of God. The two go hand in hand for Luke. [p. 77]

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Original Rebellion

The first reading today, from Genesis, recounts the story of “original sin,” “the fall of man,” “the fall from grace,” “paradise lost,” “eating of the forbidden fruit,” and a host of other names. Each of the monikers has their origin. The term “original sin” originates primarily from the theological development of Augustine of Hippo (354–430 AD) who was the first to systematize the doctrine of original sin as it is understood in Western Christianity. Earlier, Church Fathers, in various forms, did discuss the consequences of Adam’s sin. Some key figures include:

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Valentine’s Day – did you know?

Happy Valentine’s Day to one and all. I have to admit I never gave a lot of thought to the origins of the celebrations surrounding the day.  And these days as an ordained priest I don’t give a lot of thought to the commercial aspects of the day and so I was taken by surprise when I stopped in at the local grocery store. Walking in the front door was as though walking into a sea of reds, shades of reds, and shades of shades of red. There were displays of roses, cookies, candies, cakes, floral displays, already-inflated balloons, cards, and an array of “stocking stuffers” for lack of a better description. It would have been easy to convince me that this was a commercial conspiracy of Hallmark Corporation of Kansas City, MO.

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Hated, Excluded and Insulted

The gospel for this coming Sunday, the 6th Sunday, Year C is St. Luke’s “Sermon on the Plain.”

“Blessed are you when people hate you, and when they exclude and insult you, and denounce your name as evil on account of the Son of Man. Rejoice and leap for joy on that day! Behold, your reward will be great in heaven…Woe to you when all speak well of you, for their ancestors treated the false prophets in this way.

The theme of the last blessing is clearly rejection “on account of the Son of Man” (v. 22); that is, rejection because of following Jesus, because of becoming a disciple. One cannot read this without thinking of Jesus’ own experience of rejection by the hometown folks at Nazareth that has set the tone for his ministry. The very ones who should have most readily accepted him, drove him away. For Luke, as well as for the other Gospel writers in different ways, following Jesus, following the path of discipleship, is costly and will often result in personal loss and suffering.

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