What is an Inclusive Church?

We are an inclusive church. When we do not strive to be inclusive, we fail to be what we are called to be.  Our church was never intended to be a group of “cookie-cutter” people, all of the same race, socio-economic status, nationality, age, gender, or sexual orientation.  It was intended to be the church that Jesus, out of love, showed us how to be. Very deliberately and purposefully, Jesus called the people on the edges of society to be part of his mission.  Being inclusive is not being weak about our beliefs.  When we are inclusive, we know exactly what we believe, and why we believe it.  Here is an example of how one person saw an inclusive church:

 

Immigrant’s Apostles Creed

            I believe in Almighty God, who guided the people in exile and in exodus,
the God of Joseph in Egypt and Daniel in Babylon,
the God of foreigners and immigrants.

I believe in Jesus Christ, a displaced Galilean,
who was born away from his people and his home,
who fled his country with his parents when his life was in danger.

When he returned to his own country he suffered under the oppression of Pontius Pilate, the servant of a foreign power.
Jesus was persecuted, beaten, tortured, and unjustly condemned to death.
But on the third day Jesus rose from the dead,
not as a scorned foreigner but to offer us citizenship in God’s kingdom.

I believe in the Holy Spirit,
the eternal immigrant from God’s kingdom among us,
who speaks all languages, lives in all countries,
and reunites all races.

I believe that the Church is the secure home
for foreigners and for all believers.
I believe that the communion of saints begins
when we embrace all God’s people in all their diversity.
I believe in forgiveness, which makes us all equal before God,
and in reconciliation, which heals our brokenness.

I believe that in the Resurrection
God will unite us as one people
in which all are distinct and all are alike at the same time.
I believe in life eternal, in which no one will be foreigner
but all will be citizens of the kingdom
where God reigns forever and ever. Amen.

 

Attributed to Rev. Jose Luis Casal, Director of Presbyterian World Mission, himself an immigrant from Cuba.

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“Do This”

Sunday of the Body and Blood of Christ 6-3-18

Exodus 24:3-8; Psalm 116:12-18;Hebrews 9:11-15; Mark 14:12-26

 

In the largest sense of human history, the Solemnity we celebrate today is the story of God’s relationship with all of creation; an intimate relationship of The Creator with the creation. Without the soil and the sun and the rain, the plants do not grow, and there is no food.  Without food, there are no animals.  Without God, nothing exists.  It is a good day to pause and remember our interrelationship and the necessary balances God established in creation to sustain life.

But meditating on the largest sense of human history can make us feel tiny, and we can feel too tiny to think about the enormity of it all. So, perhaps it is well to focus on the small parts of creation at a level where we can better grasp ideas that seem to impact our lives more personally.

Our reading from Exodus is about Moses sprinkling the blood of animals which have been sacrificed as peace offerings to God. Moses sprinkles the blood on the altar, as our rituals might have us incense the altar.   Then there is a reading of the covenant with God, and the people renew their vows to be God’s People and obey the commandments God has given them, just we renew our baptismal promises on Easter.

Then Moses sprinkles blood on the people, just as we sprinkle the water of baptism. But there is another side to this idea.  Our Eucharist speaks of “the cup of my blood”, the blood of Jesus which is shed for all so that sins are forgiven.  Today we have dozens of laundry products specially designed to remove stains.  Blood and wine are always first on the list of difficult stains to remove.   It is a startling idea that the blood of Jesus should not stain us and ruin us, but instead washes us clean of sin, removes all guilt and eliminates the need for punishment, allowing us to live eternally with God.

Our Psalm speaks of the “cup of salvation”. This Psalm could have been written by a contemporary Christian poet.  We take up the communion cup of salvation, calling on the name of the Lord, who has freed us from evil, selfishness and sin.  We remember our vows to God.  In order to give thanks to God, we must sacrifice our overinflated egos and all our “dead works”, as our 2nd reading calls our behaviors such as attempting to reduce God to an hour on Sunday.

So, like the early Christians, we experience the Body and Blood of Christ in the Mass as a sacrament, meaning an effective sign of grace, which works to give us divine life through the Holy Spirit. How did that look just after the first Pentecost? Well, in Acts 2:42 we find that (Christians) “devoted themselves to the apostles’ teaching and fellowship, to the breaking of bread and the prayers.”  The identity of Christians, then, was formed in unity, unity in belief and charity, both of which were founded in Eucharist, centered in thanksgiving for the gifts of Christ’s body and blood.

Some twenty years after Pentecost, The Church in Antioch left us a manual of liturgical prayers which we call the “Didache”, Greek for teaching.  In about the year 100, Pope Clement wrote a letter to the church at Corinth, saying, “Holy, Holy, Holy Lord, God of power and might!” Ignatius of Antioch wrote to the church to “Confess the Eucharist to be the flesh of our Savior Jesus Christ.”  In about the 150’s Justin Martyr wrote a detailed description of the Mass as it was celebrated in Rome.  We have historical evidence of the Mass in letters & prayers.

What was the impact of this Mass on the early church? The church had a growth rate estimated at 40% per decade, and by the middle of the 4th century, there were 33 million Christians in an Empire of 60 million people.  The Church Fathers quoted Malachi 1:11, “From the rising of the sun to its setting, my name is great among the nations, and in every place incense is offered to my name, with a pure offering” –  as to say that always and everywhere in the Empire, the Mass was offered.

By then the Mass was called, “the Breaking of the Bread”, “the (once-for-all) Sacrifice”, “the Liturgy”, “the Mysteries”, “the Table of the Lord”, “the Lord’s Supper”, “the Altar”, and “the Communion.” But “the Eucharist” won out, because it was the Greek word for giving thanks, and Mark 14:23, Matthew 26:27, Luke 22:17, and 1 Corinthians 11:24 all used that word. Although great care was taken to keep the liturgy within Christian tradition, the spread of the Gospel from place to place included new and local ways to express worship, but the Words of Institution as found in 1 Corinthians 11 were kept intact. (“On the night when he was betrayed, he took bread and when he had given thanks; he broke it, and said, ‘This is my body which is for you. Do this in remembrance of me…” Likewise the cup..)

We keep these words because Jesus commanded us to do so at a most solemn moment anticipating his death. St. Paul emphasized that this action is at the center of the church.  The cup “is the new covenant in my blood.”  Thus, all the subsequent generations have meticulously preserved the Lord’s words and actions as precious and divine.  The many ways that the Christian liturgy shares the prayers of our Jewish brothers and sisters is a fascinating study all by itself.

For early Christians, Mass was the meeting of heaven and earth. But the Mass was also preached as the unifying power of the church.  “Because there is one bread, we who are many are one body, for we all partake of the one bread” (1Cor 10:17).  Ignatius wrote, “For there is one flesh of our Lord Jesus Christ, and one cup to show forth the unity of His blood.”  Great reverence and care were taken with the elements, which were regarded as more precious than gold or jewels.  Likewise, clergy were to give careful attention to the worlds of the liturgy, and great emphasis was placed on John 6:51, “I am the living bread which came down from heaven; if any one eats of this bread, they will live for ever; and the bread which I shall give for the life of the world is my flesh.”

Finally, the disciples on the road to Emmaus did not recognize Christ when he opened the Scriptures for them, but rather in the breaking of the bread. In the same way, many millions of people have come to know Jesus after he ascended to heaven.  It reminds me of a quote from Pope Benedict XVI – “Evangelization is…the opening of the heart…(we are) agents of the Holy Spirit helping people have a profound experience of Jesus’ love…a love that opens them to the Word of God and the sacraments…”

We have here a sacrament of depth beyond our imaging, a sacrament which has roots in the earliest moments of creation. We have a liturgy for this sacrament which opens the hearts of people to God with the same power that it did centuries ago.  We have words and actions which we share with those who have gone before us and which we are responsible for passing on to those who come after us.  May the Holy Spirit lead us in this journey, may you find the fullness of God’s mercy and grace, and may Jesus remain in you as you partake from his table.

The Trinity Today – in Action

Holy Trinity Sunday, 5-27-18

Deuteronomy 4:32-40, Psalm 33, Romans 8:14-17, Matthew 28: 16-20

 

We’ll start with a little background for our first reading. Josiah (Joe-zi-ah) became king of Israel about 600 years before Christ.  He took the throne when he was only 8 years old, after a series of wicked kings who had turned their backs on God. But Josiah led the people back to worshiping God.  The Temple in Jerusalem had been allowed to fall into disrepair, so he began renovations.  During the work, a “book” (scrolls) of the laws of Moses was found. (2 Kings 22) That “book”, according to Tradition, was the Book of Deuteronomy, from which our first reading is taken.

 

Deuteronomy is a series of three speeches by Moses, and ends with the death of Moses. In essence, this book records Moses’ last words.  The speeches not only repeat the Covenant that the Israelites had with God, but they interpret it in more contemporary terms.  Our reading today is the end of the 1st speech.  The question Moses puts to the people is this:  “Do you realize how great God is?”  He reminds the people that God created the entire world, including us – all human-kind.  No one else had ever claimed that their God had spoken to them.  No other god had claimed their nation for his own, had done wonders and miracles, and had protected that nation by military might, defeating a large nation like Egypt to bring the people out of slavery.

 

Moses also told the people that all this evidence demands that people must obey God’s commandments and keep God’s laws which will enable them to live a long and prosperous life. Our Psalm gives us the same message in a poetic way:  “By the Word of the Lord the heavens were made…the eyes of the Lord are upon those who fear him…to deliver them from death and preserve them in spite of famine.”

 

There was one problem with all this – the Israelites came to believe that they were the “Chosen People” and that God would always protect them and provide for them, however faithful or unfaithful they were to God. This was despite the clear instruction by Moses that when people are not faithful to God, they break the covenant, thereby removing themselves from God’s protection. It was Jesus who came to resolve this constant breaking of the covenant, when he said, “…this is the cup of my blood, the blood of the new and everlasting covenant, which will be shed for you and for all so that sins may be forgiven.”

 

Our 2nd reading speaks of the Spirit of God leading the sons and daughters of God.  God’s spirit is not one of oppression or fear.  Instead the image used is one of God “adopting” us.  Each of us then enters the inner circle of family, enjoying the highest level of love and protection; we are raised as the siblings of Jesus.  The Holy Spirit assures us with this beautiful image of close and enduring relationship with God.

 

Finally our Gospel is the last paragraph of the Gospel of Matthew, and gives us the final words of Jesus. Notice the similarity to our first reading, which records the final words of Moses.  Following ancient tradition, the last recorded words of a famous person or a great leader summarize the goals of their lives, and leave important and final advice for their followers.  Our Biblical authors use the same tradition.

 

So Matthew writes that Jesus’ last words were words of assurance: “I am with you always…” But some people may be amazed at the other thing Jesus emphasizes.  “All power in heaven and on earth has been given to me”, he says.  All right, that fits with our understanding of the Risen Christ.  But what are we supposed to do with that information?  Well, we are to make sure everyone knows it; we are to teach it; and we are to share all of Jesus’ teachings.  “GO, therefore,” says Jesus, “And make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit.”

 

It’s one thing if you view this as some kind of abstract statement of doctrine, something that someone else is responsible for. “Let someone else do it,” we think.  We put a $20 check in the mail and let some overseas mission team help the Christians in Palestine or Pakistan or Puerto Rico.

 

It’s something very different if we understand that Jesus was speaking to us. In a 4-mile radius circle of where we are sitting right this moment are thousands of people, and I can assure you that there are lots people who have never heard the teachings of Jesus, nor been baptized, nor know that God loves them.  I have every reason to believe that Jesus was speaking to us, personally, calling us to action, expecting us to look outward to our neighbors.  This interpretation is supported by the parable of the Good Samaritan (who is my neighbor?) and the parable of the talents (if we fail to invest in God’s Kingdom, we stand to lose what little we have!).  Pope Paul VI made it clear when he proclaimed, “Evangelization is in fact…the church’s deepest identity.  The church exists in order to evangelize.” Pope Benedict told us we are… “Agents of the Holy Spirit helping people have a profound experience of Jesus’ love…a love that opens them to the Word of God and the sacraments.”

 

So Moses urgently begged us to view God as the Creator of our world and of life itself. In turn, we are to love God and willingly follow the path, the guidance, and the life style God has shown us.  The result is a close and deep relationship with God.  The Spirit brings enduring love to us that can never be broken or stolen from us.  And Jesus is with us always, helping us make sure that all our neighbors join in this love and intimacy of family.  It is a view of the universe which far exceeds all our prayers and longings – but it must start by our action, our reaching out, our sharing of the faith and the joy that God brings us.