Quotes & Sayings


We, and creation itself, actualize the possibilities of the God who sustains the world, towards becoming in the world in a fuller, more deeper way. - R.E. Slater

There is urgency in coming to see the world as a web of interrelated processes of which we are integral parts, so that all of our choices and actions have [consequential effects upon] the world around us. - Process Metaphysician Alfred North Whitehead

Kurt Gödel's Incompleteness Theorem says (i) all closed systems are unprovable within themselves and, that (ii) all open systems are rightly understood as incomplete. - R.E. Slater

The most true thing about you is what God has said to you in Christ, "You are My Beloved." - Tripp Fuller

The God among us is the God who refuses to be God without us, so great is God's Love. - Tripp Fuller

According to some Christian outlooks we were made for another world. Perhaps, rather, we were made for this world to recreate, reclaim, redeem, and renew unto God's future aspiration by the power of His Spirit. - R.E. Slater

Our eschatological ethos is to love. To stand with those who are oppressed. To stand against those who are oppressing. It is that simple. Love is our only calling and Christian Hope. - R.E. Slater

Secularization theory has been massively falsified. We don't live in an age of secularity. We live in an age of explosive, pervasive religiosity... an age of religious pluralism. - Peter L. Berger

Exploring the edge of life and faith in a post-everything world. - Todd Littleton

I don't need another reason to believe, your love is all around for me to see. – Anon

Thou art our need; and in giving us more of thyself thou givest us all. - Khalil Gibran, Prayer XXIII

Be careful what you pretend to be. You become what you pretend to be. - Kurt Vonnegut

Religious beliefs, far from being primary, are often shaped and adjusted by our social goals. - Jim Forest

We become who we are by what we believe and can justify. - R.E. Slater

People, even more than things, need to be restored, renewed, revived, reclaimed, and redeemed; never throw out anyone. – Anon

Certainly, God's love has made fools of us all. - R.E. Slater

An apocalyptic Christian faith doesn't wait for Jesus to come, but for Jesus to become in our midst. - R.E. Slater

Christian belief in God begins with the cross and resurrection of Jesus, not with rational apologetics. - Eberhard Jüngel, Jürgen Moltmann

Our knowledge of God is through the 'I-Thou' encounter, not in finding God at the end of a syllogism or argument. There is a grave danger in any Christian treatment of God as an object. The God of Jesus Christ and Scripture is irreducibly subject and never made as an object, a force, a power, or a principle that can be manipulated. - Emil Brunner

“Ehyeh Asher Ehyeh” means "I will be that who I have yet to become." - God (Ex 3.14) or, conversely, “I AM who I AM Becoming.”

Our job is to love others without stopping to inquire whether or not they are worthy. - Thomas Merton

The church is God's world-changing social experiment of bringing unlikes and differents to the Eucharist/Communion table to share life with one another as a new kind of family. When this happens, we show to the world what love, justice, peace, reconciliation, and life together is designed by God to be. The church is God's show-and-tell for the world to see how God wants us to live as a blended, global, polypluralistic family united with one will, by one Lord, and baptized by one Spirit. – Anon

The cross that is planted at the heart of the history of the world cannot be uprooted. - Jacques Ellul

The Unity in whose loving presence the universe unfolds is inside each person as a call to welcome the stranger, protect animals and the earth, respect the dignity of each person, think new thoughts, and help bring about ecological civilizations. - John Cobb & Farhan A. Shah

If you board the wrong train it is of no use running along the corridors of the train in the other direction. - Dietrich Bonhoeffer

God's justice is restorative rather than punitive; His discipline is merciful rather than punishing; His power is made perfect in weakness; and His grace is sufficient for all. – Anon

Our little [biblical] systems have their day; they have their day and cease to be. They are but broken lights of Thee, and Thou, O God art more than they. - Alfred Lord Tennyson

We can’t control God; God is uncontrollable. God can’t control us; God’s love is uncontrolling! - Thomas Jay Oord

Life in perspective but always in process... as we are relational beings in process to one another, so life events are in process in relation to each event... as God is to Self, is to world, is to us... like Father, like sons and daughters, like events... life in process yet always in perspective. - R.E. Slater

To promote societal transition to sustainable ways of living and a global society founded on a shared ethical framework which includes respect and care for the community of life, ecological integrity, universal human rights, respect for diversity, economic justice, democracy, and a culture of peace. - The Earth Charter Mission Statement

Christian humanism is the belief that human freedom, individual conscience, and unencumbered rational inquiry are compatible with the practice of Christianity or even intrinsic in its doctrine. It represents a philosophical union of Christian faith and classical humanist principles. - Scott Postma

It is never wise to have a self-appointed religious institution determine a nation's moral code. The opportunities for moral compromise and failure are high; the moral codes and creeds assuredly racist, discriminatory, or subjectively and religiously defined; and the pronouncement of inhumanitarian political objectives quite predictable. - R.E. Slater

God's love must both center and define the Christian faith and all religious or human faiths seeking human and ecological balance in worlds of subtraction, harm, tragedy, and evil. - R.E. Slater

In Whitehead’s process ontology, we can think of the experiential ground of reality as an eternal pulse whereby what is objectively public in one moment becomes subjectively prehended in the next, and whereby the subject that emerges from its feelings then perishes into public expression as an object (or “superject”) aiming for novelty. There is a rhythm of Being between object and subject, not an ontological division. This rhythm powers the creative growth of the universe from one occasion of experience to the next. This is the Whiteheadian mantra: “The many become one and are increased by one.” - Matthew Segall

Without Love there is no Truth. And True Truth is always Loving. There is no dichotomy between these terms but only seamless integration. This is the premier centering focus of a Processual Theology of Love. - R.E. Slater

-----

Note: Generally I do not respond to commentary. I may read the comments but wish to reserve my time to write (or write off the comments I read). Instead, I'd like to see our community help one another and in the helping encourage and exhort each of us towards Christian love in Christ Jesus our Lord and Savior. - re slater

Showing posts with label Church Calendar. Show all posts
Showing posts with label Church Calendar. Show all posts

Thursday, November 24, 2016

Lutheran Hour Ministries - Advent & Lenten Devotionals



Lutheran Hour Ministries



Directions on using the devotionalhttps://www.lhm.org/lent/downloads/directions_full.pdf




Advent Devotional - .pdf or online



Lent Devotional - .pdf or online
https://www.lhm.org/lent/downloads/lent16.pdf



What is Advent? - https://www.lhm.org/advent/advent.asp
The Church divides the year into different seasons that emphasize the life of Christ and the life of the Church. Beginning on Sunday November 27th, 2016, we will enter the season of the Church year called Advent. Advent is the season of preparation and anticipation leading up to Christmas, on December 25th, 2016 and continuing to Epiphany January 6th, 2017.

The focus of Advent is two-fold. On the one hand, we prepare to celebrate the birth of Jesus Christ, the Son of God, who came into the world as both God and man so that our sins might be forgiven. On the other hand, we anticipate the day when Jesus will return to Earth and bring an end to this world. Those will be scary days, but we can look forward to the end of the world with hope because through faith in Jesus, the end of this world will mean the beginning of a new life with Christ for eternity.

Advent, then, is a time for us to repent and believe. Knowing that Jesus was born to forgive our sins, we repent (admit our failures to God) and believe that we are forgiven because of the death and resurrection of Jesus on our behalf. Also, knowing that Jesus is coming back, we repent and believe that when He returns, He will give us eternal life.



For most Christians, Lent is a season of soul-searching, reflection and repentance. Lent is defined as the 40 weekdays from Ash Wednesday to Easter observed by the Roman Catholic, Eastern, and some Protestant churches as a period of penitence and fasting. Lent originated in the very earliest days of the Church as a preparatory time for Easter, when the faithful rededicated themselves and when converts were instructed in the faith and prepared for baptism. By observing the forty days of Lent, the individual Christian imitates Jesus' withdrawal into the wilderness for forty days.

Special Days During Lent

Ash Wednesday

In the Western church, Ash Wednesday is the first day of Lent and the seventh Wednesday before Easter. Its name comes from the practice of placing ashes on the foreheads of worshipers to symbolize death and sorrow for sin. In the Orthodox Church, Lent begins on a Monday rather than on Ash Wednesday.

Holy Week (the week before Easter):

Palm Sunday

Palm Sunday is the Sunday before Easter Sunday. It recalls Jesus' triumphant entry into Jerusalem one week before His execution, when people celebrated His coming by throwing palm branches in His path.

Holy Monday

Commemorates Jesus' cleansing of the temple, when He assaulted money changers and overturned their tables, proclaiming the temple to be a house of prayer. Some believe that this triggered His arrest and crucifixion.

Holy Tuesday

Recalls Jesus' prediction made to His disciples on the Mount of Olives, of the destruction of Jerusalem.

Holy Wednesday

Recalls Judas' decision to betray Jesus in exchange for 30 pieces of silver (once called Spy Wednesday).

Maundy Thursday

Commemorates the Last Supper, Jesus agony in the garden and His arrest. "Maundy" is derived from the Latin "mandatum" (commandment of God in John 13:34-35) For centuries, people in authority have washed the feet of their followers on this day.

Good Friday

Recalls Jesus death on the cross. The origin of the word "good" has been lost. Some claim that it is a corruption of "God" and that the early Christian called this day "God's Friday." Others claim that "good" refers to the blessings of humanity that arose as a result of Jesus' execution.

Holy Saturday

The final day of Holy Week and of Lent, a day of sorrowful remembrance of Jesus' time in the tomb.

Easter Sunday

Celebrates Jesus Christ's resurrection. In the early church, converts were baptized into church membership on this day after a lengthy period of instruction. This tradition continues today in some churches.


Tuesday, January 27, 2015

Steampunking a Generation of Theology with New Music and Airs




"There is a cult of ignorance in the United States - and there has always been.
The strain of anti-intellectualism has been a constant thread winding its way
through our political and cultural life nurtured by the false notion that
democracy means that my ignorance is just as good as your knowledge."

- Science Fiction writer Isaac Asimov


The Difficulty of Writing a Contemporary Theology

I apologize ahead of time for the noticeable absence that I've given to this reference site. During this absence I have been editing and updating past blog articles within the site itself; writing and editing poems on my poetry site; and generally have personally been resting from my labors over the past five years of creating each site's compositions. This has been no small effort and has required nearly every waking hour to create without completely falling off the cliff.

Within the compositions of Relevancy22 I have been hosting internal debates as to how much I wish to add to subject matter that has already been written in both a pervasive and directional style. For instance, the topic of Christian evolution has been thoroughly examined though I've used then current sources and organizations in the examination of those topics. Still, these organizations have now become dated over the past several years and might perhaps require newer sources of example and interplay. Even so, the directional content written on the biblical topic at hand should withstand many generations of readers as science and research continue apace fleshing out theological observations previously made here on this site.

There is also the problem of writing a theology that might overcome the ravages of time-and-event when lesser voices come along to pick a scrap from its bones and proclaim a lesser vision of the God we have envisioned here in the world of men. For myself, the fear is that such "timely voices" may lead to less expansive ideas, less helpful directions, and a generally poorer direction for a pervasive theology from the one contemplated here. And it is ever a caution to believer and non-believer alike to consider your sources of inspiration when reading or disputing theologies - and especially your background and prejudices - before making assumptions, critiques, and evaluations. A little humility goes a long ways to protecting others from misrepresentation, error, and faulty thinking.

Too, there is the problem of writing on a subject matter such as theology that it remain broad enough to be relevant to societal turmoil while specific enough to be of help to those caught within the vexations of life itself. Even as I and others have attempted to uplift orthodox Christianity beyond its medieval / enlightened settings from the past recent centuries of debate there still is the problem of persistent stubborn voices and movements which will not admit to this approach and lavish on the past legacies of Christian orthodoxy unhelpful comments and beliefs. Thus and thus, there is the problem of teaching readers to think and not simply to fly to every new word or theological argument because it sounds good in the main, even as it rots from within itself on the tree of life that it clings.

               

How Has the Church Changed?

Over the past several years of writing I began this site in reaction to an evangelical Christianity I could no longer submit to, had become unable to support, and generally disagreed personally with its harshness and ineffectiveness to the telling of the gospel of Jesus. After about 6 months or so of writing and publishing on this website I decided on a new direction that would tell of an emergent style of Christianity that was being birthed on the very doorstep of evangelicalism's sterility. And so I did, for the next 12 months or so, by describing a bible and a God that led out with grace over fear, doubt over certainty, an embrace of humanity over discrimination, and an equality of church structure meant for all and not some.

This more contemporary direction then helped to set the tone for the next 18 months of theological commitment in examining new ideas, new words, and important theological movements within a post-modern, post-Christian world that denied everything Christian in its agnosticism and atheism. Here, not only did I write, or comment, to the church-at-large, but to an opposing world view with its own ragged belief structures, in attempts to create a more holistic theology that might bind both together using sounder doctrinal structures and approaches than I was seeing from either the church or the world-at-large in its froth and foam.

In so doing, I wished to help newer Christians untrained in theology to reconsider how to read their bibles from a more enlightened - and less mystical - perspective than what the mainstream church was presently teaching. While also allowing a more profane world's desire for spirituality to be re-absorbed into a more formal setting centering on Jesus and not the church, the bible (so to say), or the Christian religion represented by so many less attuned Christian faiths. And so, in the effort to re-center this radically newer approach to "orthodox theology" the trick to it all was to re-align the church, the bible, and the Christian faith with Jesus Himself so that all fell aright and not wrong. Which was a harder task to accomplish than initially thought.


And to a large extend I believe this was done during a very tumultuous time within the church (1980s to this present era) as it failed to leap beyond itself with its older trajectories, theologies, and mindsets gained from the voices of the saints of the past; their present religious traditions and dogmas; and the veritable succession of thoroughly written formulaic doctrinal statements so unbendable and exasperating to the Christian life of faith itself apprehended from the mindset of the enlightenment so many long years ago (from the 1800s onwards).

This effort took not a little undoing. It required moving the goal posts if not the entire playing field itself by addressing the very things that held this enlightened church formation together for so many long centuries. Starting with Kant I chose to go with Hegel's line of thought of German Idealism that has now blossomed into what is known as Continental Philosophy to rid theology of its structured Western logistical arguments treating the Christian faith like so many theological syllogisms and scientific statements bereft of skin and tenon. (Here we have followed in part relational-process theology, some forms of radical theology, a few philosophers, and philosopher-theologians).

Additionally, it required removing the unhelpfulness found in Calvinism's dogmaticisms written on the back of the Church's enlightened Reformation movement that would show Reformed Christianity's paucity at the very center of its arguments for the "sovereignty of God" when played out against the Dutch Remonstrance movement of Arminianism (today known as Wesleyanism) as a more natural (and gracious) counterweight in explaining God's very sovereignty to the church and humanity. (To help with this effort we've followed the writings of Dr. Roger Olson and Dr. Thomas Oord, both friends to myself).


It required the re-writing of God's grace in a way that would re-position the dogma of God's holiness so that divine holiness itself was re-interpreted within the definition of God's grace lest it be cast upon the harsh Calvinistic rocks of ungracious election and its following concept of the "perseverance of the saints." To understand the speciousness of Calvinism's argument when pretending God to be more holy than He is gracious. And to allow for the uplifting of God's fearsome holiness to be mollified within His great love for us as shown to us through Jesus' sacrifice of redemption (sic, N.T. Wright, Scot McKnight, and a host of other progressive writers).

To understand that God created the worlds out of grace - and not through a perverse desire as tyrant and judge to control very life itself as if it were a Greek tragedy vying between the gods, fate, and earthly uprisings. That this Creator-God is ever present and journeys with us in this sin-whacked world where evil persists to the freedoms allowed it by God's very system of creation He had made. Not as an unwise enterprise - but as wise-and-good creative order - in giving to us the freedom to be, to will, to want, and need. And in the giving of this world to understand freedom's opposite counterweight had likewise arisen to abuse the very freedom God has decreed to this world. An imbalance which we describe as sin and evil in so many of its wicked forms and aberrations, injuries and injustices.

That our future is open and not doomed to apocalyptic failure (sic, open theology). That a God-filled kingdom can-and-will be reborn on the backs of those saints who submit to the golden rule of "doing unto others" what is necessary and good (kingdom theology). That war and hate makes nothing good but all evil and worse. That peace and goodwill are the very attributes of God's love lived through us as His people, His bride, and church. That the church must be committed to these very attributes of color-blindness, gender-blindness, and its corollary hegemony of cultural pluralism in order to purse peace and goodwill with all men everywhere (sic, missional pluralism). That God's love demands us to love against what we were taught to cling to such as nationalism, patriotism, and the old oligarchies of social class and world order.

This kind of theology requires us to be better students of God's Word (sic, hermeneutics, linguistics, cultural anthropologies). More insightful, mature, and understanding of God's people both now in our day (historical theology and ecclesiology) as well as in the days of more ancient times when God revealed Himself to men in more savage economies unprotected by today's literacy, education and technology. To read His word not as a magician's holy book where every word and sentence is enforced by our own personal prejudices and speculations (sic, existentialism, psychoanalytics, sociology), but with a humble heart more willing to unlearn its words and sentences with a greater wisdom than when we first came to it as vibrant youths eager to defend its God  - as if the very God of the universe needed defending!

That the bible is a weighty book requiring us to understand that "simple grammatical literalism" won't work in the reading of its literary histories. Nor will mere allegory or systematic theologies built on logic and syllogism. But that it be approached as any age of man might be approached with a variety of questions and examinations seeking to recover the lost narratives of men who themselves were attempting to explain a God they did not understand and failed to represent when left to their own thoughts and devices (narrative theology). Even so we do the same when latching onto particular biblical approaches that purport to "explain" God's word better than God's own word would do when left freer of these approaches. Clinging to biblical (or systematic) approaches of theology that would protect the church's "dogma, doctrine, and folklores" rather than opening the church up to examining its need for such dogmas and doctrines in the first place (sic, missional outreach and cultural examination).


What is the Gospel of Jesus?

And here I will submit the simple idea that our central need for legitimacy in the eyes of God is no less profane in our new-found Christian faith as it was in our previous pagan existence before the Spirit of God enlivened our lives. Even as Adam and Eve were driven to qualify themselves before the God they feared so too do we do the same when clothing ourselves with all else except God Himself through His grace, mercy, incarnation and resurrection in Jesus.

Hence, good dogmas and doctrines must be built upon the rocky crags of divine love and not the sandy shoals of fear which too many churches seem to emphasize when preaching of God's judgment upon sinners and its consequences of heaven and hell, fire and brimstone. Jesus' gospel is a gospel of the peace and love that God has provided to all men everywhere and not for some certain religious few who happen to follow the "right" doctrines or go to the "right" church or fellowship with the "right" people.

Nay, Jesus's gospel is one that preaches salvation to the sinner - and when preaching judgment more often than not it is to the religious scribe or Pharisee unwilling to humble their hearts because of the religious pride they carry within themselves. This kind of gospel doesn't lessen the truth of sin, nor the need for belief to be measured by good works. But it is also a gospel of reversals whenever we see Jesus seeking the unwanted and despised. Who, when placed in the house of religious leaders, is publicly condemned and thrown out for his mercy shown to the prostitute who would wash His feet.

As such, though God is holy, His holiness means nothing to us as sinners without it first leading out with His grace in a gospel of grace and mercy, forgiveness and peace. For it is God's grace that imputes to us God's holiness through Jesus our Savior and not our own ragged works and prideful heart. And this is all the difference between "doctrines and dogmas" built upon the attribute of God's holiness rather than first leading out with God's grace.

And it is to this God we worship who does not look on the outside of man's works but on the inside of his heart. Who is not honored by building more ornate churches with taller spires and gilded windows. Nor by false shepherds who would place more fearsome "spiritual" chains placed upon their congregants even as they would do upon themselves. By preaching works-righteousness that divides this good world into spaces that are more holy than others. Churches for instance. Or monasteries. Or certain religious schools. Or pet beliefs. Or preaching dogmas that God loves skinnier people who don't smoke or curse or dance. Or that God is more pleased with those who kneel before church altars and pray all day lighting candles while turning a deaf ear and blind eye to the needs of people outside the church's walls.

Wherever, may I ask, do we read of Jesus praying inside ancient Jewish temples and lighting candles? Nay, never. When reading of Jesus we see His divine presence consorting within the thick of humanity - and most usually with the unwanted remnants of mankind deemed cursed of God by those more religious or holy or good than their contemporaries. Nay, let not this mindset be found within God's church!

To understand that church high-calendar seasons of Advent and Lent are not there to make us more holy by denying food and drink but that regardless of food or drink (or a sundry of other such denials) God seeks us alone stripped of any efforts to bring us closer to Himself except by His own grace accepting us as we are through Christ our Saviour. That it is we are ourselves He desires when stripped naked of everything that would vindicate us before God. That when we are the most vulnerable in our nakedness and vulnerability God is the nearer to us by His grace, faithfulness, and goodness.

That religion is a curse upon men as much as our words can be upon others. That a Spirit-less faith holding to church traditions and teachings is as far from God as a man or woman can be. That the nearest thing to God's heart is a heart that cries out to Him in the darkness stripped of itself and earthly ornaments that would pretend to bring us to our God with fleshly worth and identity. The foolishness of doctrine, of very theology itself, is to adorn it with more than it was meant to bear. Dressing it up when perhaps it is better torn down so that we might see God aright more clearly than when we first begun our spiritual journey.

As such, writing theology can be a house of cards too easily blown down if not centered upon the very God it would pretend to write about. Thus my journey through my own personal lands of Christianity as it was, and had become, and now is. May this same journey adorn your life and thoughts and deeds. And may this journey be of some help to your own journey in the mystery of life held in the all gracious and sovereign hands of our Redeemer Creator.

Let us steampunk a generation of worthless theology not with the apocalypcisms of 
our fears and vaunted moralities. But with a soaring theology allowing new music
and symphonic airs be heard beyond the tomes of our religious past. - r.e. slater

Peace,

R.E. Slater
January 27, 2014





* * * * * * * * * * *


The 12 worst ideas religion
has unleashed on the world
http://www.salon.com/2015/01/24/the_12_worst_ideas_religion_has_unleashed_on_the_world_partner/

by Valerie Tarico, Alternet
January 24, 2015

God is seldom great. These dubious concepts promote
conflict, cruelty and suffering rather than love and peace.

(Credit: Wikimedia)


This article originally appeared on AlterNet.

Some of humanity’s technological innovations are things we would have been better off without: the medieval rack, the atomic bomb and powdered lead potions come to mind. Religions tend to invent ideas or concepts rather than technologies, but like every other creative human enterprise, they produce some really bad ones along with the good.

I’ve previously highlighted some of humanity’s best moral and spiritual concepts, our shared moral core. Here, by way of contrast, are some of the worst. These twelve dubious concepts promote conflict, cruelty, suffering and death rather than love and peace. To paraphrase Christopher Hitchens, "They belong in the dustbin of history just as soon as we can get them there."

Chosen People –The term “Chosen People” typically refers to the Hebrew Bible and the ugly idea that God has given certain tribes a Promised Land (even though it is already occupied by other people). But in reality many sects endorse some version of this concept. The New Testament identifies Christians as the chosen ones. Calvinists talk about “God’s elect,” believing that they themselves are the special few who were chosen before the beginning of time. Jehovah’s witnesses believe that 144,000 souls will get a special place in the afterlife. In many cultures certain privileged and powerful bloodlines were thought to be descended directly from gods (in contrast to everyone else).

Religious sects are inherently tribal and divisive because they compete by making mutually exclusive truth claims and by promising blessings or afterlife rewards that no competing sect can offer. “Gang symbols” like special haircuts, attire, hand signals and jargon differentiate insiders from outsiders and subtly (or not so subtly) convey to both that insiders are inherently superior.

Heretics – Heretics, kafir, or infidels (to use the medieval Catholic term) are not just outsiders, they are morally suspect and often seen as less than fully human. In the Torah, slaves taken from among outsiders don’t merit the same protections as Hebrew slaves. Those who don’t believe in a god are corrupt, doers of abominable deeds. “There is none [among them] who does good,” says the Psalmist.

Islam teaches the concept of “dhimmitude” and provides special rules for the subjugation of religious minorities, with monotheists getting better treatment than polytheists. Christianity blurs together the concepts of unbeliever and evildoer. Ultimately, heretics are a threat that needs to be neutralized by conversion, conquest, isolation, domination, or—in worst cases—mass murder.

Holy War – If war can be holy, anything goes. The medieval Roman Catholic Church conducted a twenty year campaign of extermination against heretical Cathar Christians in the south of France, promising their land and possessions to real Christians who signed on as crusaders. Sunni and Shia Muslims have slaughtered each other for centuries. The Hebrew scriptures recount battle after battle in which their war God, Yahweh, helps them to not only defeat but also exterminate the shepherding cultures that occupy their “Promised Land.” As in later holy wars, like the modern rise of ISIS, divine sanction let them kill the elderly and children, burn orchards, and take virgin females as sexual slaves—all while retaining a sense of moral superiority.

Blasphemy – Blasphemy is the notion that some ideas are inviolable, off limits to criticism, satire, debate, or even question. By definition, criticism of these ideas is an outrage, and it is precisely this emotion–outrage–that the crime of blasphemy evokes in believers. The Bible prescribes death for blasphemers; the Quran does not, but death-to-blasphemers became part of Shariah during medieval times.

The idea that blasphemy must be prevented or avenged has caused millions of murders over the centuries and countless other horrors. As I write, blogger Raif Badawi awaits round after round of flogging in Saudi Arabia—1000 lashes in batches of 50—while his wife and children plead from Canada for the international community to do something.

Glorified suffering – Picture secret societies of monks flogging their own backs. The image that comes to mind is probably from Dan Brown’s novel, The Da Vinci Code, but the idea isn’t one he made up. A core premise of Christianity is that righteous torture—if it’s just intense and prolonged enough–can somehow fix the damage done by evil, sinful behavior. Millions of crucifixes litter the world as testaments to this belief. Shia Muslims beat themselves with lashes and chains during Aashura, a form of sanctified suffering called Matam that commemorates the death of the martyr Hussein. Self-denial in the form of asceticism and fasting is a part of both Eastern and Western religions, not only because deprivation induces altered states but also because people believe suffering somehow brings us closer to divinity.

Our ancestors lived in a world in which pain came unbidden, and people had very little power to control it. An aspirin or heating pad would have been a miracle to the writers of the Bible, Quran, or Gita. Faced with uncontrollable suffering, the best advice religion could offer was to lean in or make meaning of it. The problem, of course is that glorifying suffering—turning it into a spiritual good—has made people more willing to inflict it on not only themselves and their enemies but also those who are helpless, including the ill or dying (as in the case of Mother Teresa and the American Bishops) and children (as in the child beating Patriarchy movement).

Genital mutilation – Primitive people have used scarification and other body modifications to define tribal membership for as long as history records. But genital mutilation allowed our ancestors several additional perks—if you want to call them that. Infant circumcision in Judaism serves as a sign of tribal membership, but circumcision also serves to test the commitment of adult converts. In one Bible story, a chieftain agrees to convert and submit his clan to the procedure as a show of commitment to a peace treaty. (While the men lie incapacitated, the whole town is then slain by the Israelites.)

In Islam, painful male circumcision serves as a rite of passage into manhood, initiation into a powerful club. By contrast, in some Muslim cultures cutting away or burning the female clitoris and labia ritually establishes the submission of women by reducing sexual arousal and agency. An estimated 2 million girls annually are subjected to the procedure, with consequences including hemorrhage, infection, painful urination and death.

Blood sacrifice – In the list of religion’s worst ideas, this is the only one that appears to be in its final stages. Only Hindus continue toritually hack and slaughter sacrificial animals on a mass scale.

When our ancient ancestors slit the throats on humans and animals or cut out their hearts or sent the smoke of sacrifices heavenward, many believed that they were literally feeding supernatural beings. In time, in most religions, the rationale changed—the gods didn’t need feeding so much as they needed signs of devotion and penance. The residual child sacrifice in the Hebrew Bible (yes it is there) typically has this function. Christianity’s persistent focus on blood atonement—the notion of Jesus as the be-all-end-all lamb without blemish, the final “propitiation” for human sin—is hopefully the last iteration of humanity’s long fascination with blood sacrifice.

Hell – Whether we are talking about Christianity, Islam or Buddhism, an afterlife filled with demons, monsters, and eternal torture was the worst suffering the Iron Age minds could conceive and medieval minds could elaborate. Invented, perhaps, as a means to satisfy the human desire for justice, the concept of Hell quickly devolved into a tool for coercing behavior and belief.

Most Buddhists see hell as a metaphor, a journey into the evil inside the self, but the descriptions of torturing monsters and levels of hell can be quite explicit. Likewise, many Muslims and Christians hasten to assure that it is a real place, full of fire and the anguish of non-believers. Some Christians have gone so far as to insist that the screams of the damned can be heard from the center of the Earth or that observing their anguish from afar will be one of the pleasures of paradise.

Karma – Like hell, the concept of karma offers a selfish incentive for good behavior—it’ll come back at you later—but it has enormous costs. Chief among these is a tremendous weight of cultural passivity in the face of harm and suffering. Secondarily, the idea of karmasanctifies the broad human practice of blaming the victim. If what goes around comes around, then the disabled child or cancer patient or untouchable poor (or the hungry rabbit or mangy dog) must have done something in either this life or a past one to bring their position on themselves.

Eternal Life – To our weary and unwashed ancestors, the idea of gem encrusted walls, streets of gold, the fountain of youth, or an eternity of angelic chorus (or sex with virgins) may have seemed like sheer bliss. But it doesn’t take much analysis to realize how quickly eternal paradise would become hellish—an endless repetition of never changing groundhog days (because how could they change if they were perfect).

The real reason that the notion of eternal life is such a bad invention, though, is the degree to which it diminishes and degrades existence on this earthly plane. With eyes lifted heavenward, we can’t see the intricate beauty beneath our feet. Devout believers put their spiritual energy into preparing for a world to come rather than cherishing and stewarding the one wild and precious world we have been given.

Male Ownership of Female Fertility – The notion of women as brood mares or children as assets likely didn’t originate with religion, but the idea that women were created for this purpose, that if a woman should die of childbearing “she was made to do it,” most certainly did. Traditional religions variously assert that men have a god-ordained right to give women in marriage, take them in war, exclude them from heaven, and kill them if the origins of their offspring can’t be assured. Hence Catholicism’s maniacal obsession with the virginity of Mary and female martyrs.

As we approach the limits of our planetary life support system and stare dystopia in the face, defining women as breeders and children as assets becomes ever more costly. We now know that resource scarcity is a conflict trigger and that demand for water and arable land is growing even as both resources decline. And yet, a pope who claims to care about the desperate poor lectures them against contraceptionwhile Muslim leaders ban vasectomies in a drive to outbreed their enemies.

Bibliolatry (aka Book Worship) – Preliterate people handed down their best guesses about gods and goodness by way of oral tradition, and they made objects of stone and wood, idols, to channel their devotion. Their notions of what was good and what was Real and how to live in moral community with each other were free to evolve as culture and technology changed. But the advent of the written word changed that. As our Iron Age ancestors recorded and compiled their ideas into sacred texts, these texts allowed their understanding of gods and goodness to become static. The sacred texts of Judaism, Christianity and Islam forbid idol worship, but over time the texts themselves became idols, and many modern believers practice—essentially—book worship, also known as bibliolatry.

“Because the faith of Islam is perfect, it does not allow for any innovations to the religion,” says one young Muslim explaining his faith online. His statement betrays a naïve lack of information about the origins of his own dogmas. But more broadly, it sums up the challenge all religions face moving forward. Imagine if a physicist said, “Because our understanding of physics is perfect, it does not allow for any innovations to the field.”

Adherents who think their faith is perfect, are not just naïve or ill informed. They are developmentally arrested, and in the case of the world’s major religions, they are anchored to the Iron Age, a time of violence, slavery, desperation and early death.

Ironically, the mindset that our sacred texts are perfect betrays the very quest that drove our ancestors to write those texts. Each of the men who wrote part of the Bible, Quran, or Gita took his received tradition, revised it, and offered his own best articulation of what is good and real. We can honor the quest of our spiritual ancestors, or we can honor their answers, but we cannot do both.

Religious apologists often try to deny, minimize, or explain away the sins of scripture and the evils of religious history. “It wasn’t really slavery.” “That’s just the Old Testament.” “He didn’t mean it that way.” “You have to understand how bad their enemies were.” “Those people who did harm in the name of God weren’t real [Christians/Jews/Muslims].” Such platitudes may offer comfort, but denying problems doesn’t solve them. Quite the opposite, in fact. Change comes with introspection and insight, a willingness to acknowledge our faults and flaws while still embracing our strengths and potential for growth.

In a world that is teeming with humanity, armed with pipe bombs and machine guns and nuclear weapons and drones, we don’t need defenders of religion’s status quo—we need real reformation, as radical as that of the 16th Century and much, much broader. It is only by acknowledging religion’s worst ideas that we have any hope of embracing the best.


Saturday, November 9, 2013

24 Advent Poems for Christmas


People, even more than things, need to be restored, renewed, revived,
reclaimed, and redeemed; never throw out anyone. - Anon


*Many thanks to Journey with Jesus for collecting these poems -
from Dec 1 to Christmas Day and Beyond


Dec 1 - Catherine Alder, Advent Hands

Dec 2 - Daniel Berrigan, Advent Credo

Dec 3 - John Betjeman, Christmas

Dec 4 - Sr. M. Charlita, I.H.M., Advent Antiphons

Dec 5 - G.K. Chesterton, The House of Christmas

Dec 6 - Sr. M. Chrysostom, The Stable

Dec 7 - Pamela Cranston, ADVENT (On a Theme by Dietrich Bonhoeffer)

Dec 8 - Pamela Cranston, God's Annunciation

Dec 9 - Pamela Cranston, Poem for Christ the King

Dec 10 - John Donne, Annunciation

Dec 11 - John Donne, Nativity

Dec 12 - St. Ephraim of Syria (Ephrem of Edessa), From God Christ's Deity Came Forth

Dec 13 - U.A. Fanthorpe, BC:AD

Dec 14 - Christopher Harvey, The Nativity

Dec 15 - Denise Levertov, On the Mystery of the Incarnation

Dec 16 - Henry Wadsworth Longfellow, Christmas Bells

Dec 17 - Edwin Muir, The Annunciation

Dec 18 - Prudentius, Of the Father's Love Begotten

Dec 19 - David A. Redding, Adult Advent Announcement

Dec 20 - Brad Reynolds, Gaudete  (*gaudete - a medieval hymn or carol of "rejoicing")

Dec 21 - Rainer Maria Rilke, Annunciation to Mary

Dec 22 - Luci Shaw, Virgin

Dec 23 - Alfred Lord Tennyson, A New Year's Poem

Dec 24 - Brian Wren, Good is the Flesh

Dec 25 - Matthew 1.18-2.7 (Jesus' Birth), Luke 2 (Jesus' Birth)

Dec 26 - Mark 1 (Jesus' Ministry Begins)

Dec 27 - John 1 (Christ's Incarnation & Calling)

Dec 28 - John 2-3 (Jesus' First Miracle and Message)

Dec 29 - Romans 1 (Paul's Letter to the churches of Asia Minor)

Dec 30 - Readings in Psalms (5 Psalms in 30 Days covers all the Psalms)

Dec 31 - Readings in Proverbs (a chapter a day for a month)

Jan 1 - Chose a Bible Reading Plan (there are several; print-out the chronological as a guide).
            Understanding the OT will help when reading the NT. And understanding the NT will
            help when reading the OT. Same God, same faith, but now re-read through Jesus.

Jan 2 - Begin attending several churches to discover their traditions, customs and understanding
            of Jesus in relation to the living Christian faith. Begin reading Relevancy22 as a starting
            point for understanding the theological teachings of Christianity, its doctrines & dogmas.

Jan 3 - Begin Walk Thru the Bible's 5 Year Study (yes, it's old timey but it will bring the Bible
            alive through the twangy Texas accent of a beloved pastor now passed away in a common-
            sense approach to people and life's many twists and turns. The Bible is not meant to be
            hard to understand. This little audio study will tell of God's daily presence and love).

Jan 4 - Become acquainted with the Basic Theological Readings of the Bible. Five methods are
            summarily examined comprehensively - each method shows how to read the Bible from
            a different viewpoint that will help give an interpretive structure to Bible reading.

Jan 5 - St. John's Video Timelines Project - An Expansive Review of the Bible, church history
           and church doctrine at the reader's pace while continuing to read through Relevancy22.
           In a way, Relevancy22 is the contemporary twin to the St. John's Timelines Project.
           Where one examines the past, the other examines the directions of the church today.




Monday, December 31, 2012

Suggested Bible Reading & Study Plans for the New Year

 
Suggested Bible Reading & Study Plans
 
 
Readings in the Psalms (5 Psalms in 30 Days covers all the Psalms)
 
 
Readings in Proverbs (a chapter a day for a month)
 
 
Chose a Bible Reading Plan (there are several; print-out the chronological as a guide).
Understanding the OT will help when reading the NT. And understanding the NT will
help when reading the OT. Same God, same faith, but now re-read through Jesus.
 
 
 
 
Begin attending churches in your area to discover their traditions,
customs and understanding of Jesus in relation to the living Christian faith.
 
 
 
 
Begin reading Relevancy22 as a starting point for understanding the
theological teachings of Christianity, its doctrines & dogmas.
 
 
 
 
Begin Walk Thru the Bible's 5 Year Study. Sure, it's old timey, but it will bring the Bible
alive through the twangy Texas accent of a beloved pastor now passed away in a common-
sense approach to people and life's many twists and turns. The Bible is not meant to be
hard to understand. This little audio study will tell of God's faithful presence and love.





Become acquainted with the Basic Theological Readings of the Bible. Five methods are
summarily examined comprehensively - each method shows how to read the Bible from
a different viewpoint that will help give an interpretive structure to Bible reading.





Learn about the history of Christianity through St. John's Video Timelines Project.
An Expansive Review of the Bible, church history and church doctrine set at the reader's pace.

In a way, Relevancy22 is the contemporary twin to the St. John's Timelines Project.
Where one examines the past, the other examines the directions of the contemporary church today.
 
 
and
 
 
lastly
 
 
YouVersion's Mobil Apps
which functions similarly to the Bible Gateway Referencing website.
 
 
 
 
 
 
 
 
 
 
 
 

Monday, December 3, 2012

Celebrating Advent, It's Timeless Meaning and Discovery

 
 

People, even more than things, need to be restored, renewed, revived,
reclaimed, and redeemed; never throw out anyone- Anon
 
 
Advent season begins each year on the fourth Sunday before December 25. By its name "advent" means coming and refers to Christ's first coming (or First Advent) as the baby Jesus beheld by the church as God in Incarnate Deity. Advent then progresses towards Lent and Easter where Jesus becomes man's atoning sacrifice for our sins and God's sealing promise of redemption to all repentant through His resurrection.
 
Jesus' Second Advent (known as His Second Coming) will be at a day and an hour that no man knows when He shall return to rule and reign to establish His Kingdom among men. Until that time we live within the tension of the already/not yet (known as the upside-down Kingdom) empowered by the Holy Spirit to testify of Christ Jesus' redemption by hearts and tongues, through deeds and acts, until He returns in final deliverance and completing redemptive promise.

As such, Advent is held during the Christmas season and is similar to a mnemonic practice placed into the Christian liturgy of annualized observance and worship. It began in the early church under the Church Fathers and has progressed into a rich tapestry of Christian interpretative religious practice found throughout the branches of Eastern Orthodoxy, Catholicism, Scandinavian, German, Dutch, Latino, Hispanic, and and American churches, to name but a few.

Accordingly, each Christian faith has appealed to the Christmas story of the Gospel of Jesus in some manner to appropriate some element of faith, or practice of belief, that has become meaningful to the journey of the follower of Christ by liturgical observance or confessional creed, by hallowed deed or truant prayer. Why? To reflect the deeper meaning of Christ's birth and the preparedness of the God's people Israel for His coming (as evidenced by John the Baptist's parents found in Luke 1) to the long-awaited divine event of salvation that led to Jesus' Cross of Atonement and the empowerment of the Church for ministry in place of His abstinence (Acts 1-3). Hence, on the Day of Pentecost, 50 days after Christ's resurrection, came God's Holy Spirit to empower the Church to bear witness to Jesus' life, passion, death and resurrection until He returns in His Second Advent to rule and to reign as King and Lord over a new heavens and new earth (Rev 1-18; specifically, Rev 19-22).
 
Until that time, the church is to minister to all men everywhere - to reclaim faith to the lost; to help in works of grace and salutation; to seek a living faith that is found in the substance of works and deeds and not simply on the lips of merciless hearts and faithless men; to refuse sinful temptations; to deny the idolatrous practices of fleshly worship (as found in the extremes of self-denial on the one hand, and the excesses of hedonism on the other); to bind the wounds of the heart and body; to care for the needs of the sick, the dying, the impoverished, and despised; to preach a gospel of love and good will, peace and assurance that are founded on the promises and testimonies of God in both the Old and New Testaments. These are but some of the ministries of the church until Christ returns again.

Into the rich traditions of the Church has come the integration of the Jewish-Christian calendars of observance to the liturgical practices and observations of Christian churches. But rather than refuse our Jewish brethren's desire to behold their Lord and Savior within their own Jewish Calendar year (which is unlike the Gentile/Julian Calendar (*sic the Roman calendar we use today) of Advent-Lent-Easter), the orthodox Church is learning to embrace and appreciate its earlier Jewish roots that may enliven previously set practices and traditions perhaps become historically mundane or exhausted. Originally, because of its nearness to both time and location of the Middle East, the early Church followed the Hebrew calendar until it grew beyond its Jewishness into the Gentile practices of the Romans and then worldwide.

To God, the Christian practice of faith is transcultural, transnational, and transtemporal.  That is, Christianity does not need to be centralized within one cultural distinctive or another. It was ever meant to be global. To be all, and one, and more, as the nations worshipped God with one another. That is, there is no religious advantage (or biblical advantage) of worshipping God as a Jew or as a Gentile where all are one in Christ Jesus. True, Judaism has the advantage of prior OT customs and traditions, but as we know from reading the OT, they were little observed and oftentimes were desecrated by Israel in continuing cycles of failure and judgment. As well, were the early Church customs initially based in Jewish traditions but over time leavened out within the customs and traditions of other lands and cultures. But the gospel of Jesus allows this. Jesus saw it coming when speaking of wineskins, mustard seeds, and mountains. That all would change in Him.

Thus, the church is at liberty to revision and repurpose its faith in Jesus through a variety of worship styles, liturgies, calendars, practices of austerity or non-austerity (such is found at Lent), and on and on. It may adapt previous pagan practices and customs by Christianizing them (as we do in America with the idea of Christmas; or the Druids did in England; or the Scandinavians did with their Norse Mythologies). Or the church may backfill Jewish traditions within its practices where it might make sense to the land and people (sic, perhaps mid-Eastern cultures, for instance). These adaptations are allowable according to the Apostle Paul who preached the freedom of faith observance everywhere. Or the church may use some combination of the above. But whether by Jesus or by Paul, the church was understood to be free to create - that there is no wrong way to worship God nor His blessings of redemption. That all is sanctified in Christ Jesus.

And so, with the idea of "more" in mind, we are free in Christ to set forth any kind of Christianized version that comes to our hearts and souls. Ideally, it would hearken back to Scriptural precedent... but in hindsight, the only precedent the early church had in the New Testament was that of its Jewish precursors. Consequently, just as new wine requires new wineskins, so the Gospel of Jesus is free to transform and develop into variant traditions and customs meaningful to the receiving people group. Be it Hispanic or Latino, Asian or Indonesian, South Pacific or Korean, Muslim and African, or even within polyglot nations like America. The Gospel is wide enough - and deep enough - to embrace all the customs and traditions of mankind.

It is but left to us to root those same customs and traditions into the understanding of God's grace and redemption, and not necessarily towards the Jewish customs of the time (for they too were ever rooted in the grace and redemption of the Almighty God of Heaven and Earth!). This is the freedom that the Gospel brings with it. That the faith of Jesus can be trans-national, trans-cultural, and even trans-temporal, by which is meant "from age-to-age ever the same but ever changing, transforming, renewing, and enlivening." ... Not surprisingly, the gospel of Jesus does that you know.

As such, we might chose topics of hope, peace, joy, and love as pictured in the Advent candles of Christmas-time by some faiths. Or, we might seek releasing forms of worship, prayer, assembly and enactment together as practiced by other faiths. Or, we might take aspects of Jesus' life that epitomize His grace, mercy, ministry and sacrifice. As can be seen, there are many ways to regard this season of Advent. It may be in the spirit of Christmas which observes the spirit of our Lord wrapped around gifts of generosity, thoughtfulness, good will, and humor with one another. Or through the simple symbols of Santa Claus, elves, reindeer, Christmas trees, bright and coloured lights, singing and charitable giving.

It is a powerful statement that Christ Jesus has touched all things human - from our holidays, to our community life, to our governance with one another. There is no such thing as either secular or sacred in Christ. In God all are one lest we become too religious for our own good, and that of the world around us, whom we as Christians of faith should be ministering to and reaching out to. To debate a Christianized form of Christmas by saying we observe only its Advent form is to make a finer distinction that seems to be unwarranted within the spirit of the gospel (and of the Bible itself as we've shown). And perhaps in the statement discover its only appeal is to that of our flesh, our religious pride, and spirit of human insolence (for isn't the base of sin man's pride of legalism and refusal of Jesus' atoning provision?).

Consequently, every church is free to imagine its own customs and traditions according to its corresponding beliefs in the bible and of God Himself. And it is to this point that we would all do well to appreciate all the customs and traditions of the church, and in doing so learn to appreciate from one another the global beauty of this time of year. Be it in the form of the spirit of Christmas or of that of the Church's Advent observance. Much can be gained when listening to one another. This is the beauty of the gospel. Herein in wisdom.

However, the rhymes and rhythms of this holiday season can never be more poignantly expressed than through the opening lines of this article. That, "People, even more than things, need to be restored, renewed, revived, reclaimed, and redeemed; never throw out anyone." When centering on Jesus we soon discover that He centers all things in our lives around the Story of His birth, life, witness, and sacrifice. That it becomes our larger story of faith relinquishing us from ourselves and from life's haughty demands. That the essence of Christ's First Advent is found in the ideas of restoration to God, renewal in God, revival through God, reclamation by God, and redemption because of God. In all things is God our Redeemer. Our Savior. Our Immanuel come to bring eternal life that begins in our here-and-now. Not later. But today. Reveal in Christ's birth. It was for this reason He came.
 
And because Advent is a time of restoration, renewal, revival, reclamation, and redemption, we now know that it's time has come to us today. Not simply during the Advent season of Christmas, nor that of Lent and Easter, but each and every day of our living faith. This is the great, good joy of our Christian celebration. It is Jesus who is our own advent, epiphany, second coming, and Lord. No wonder the angels sang, and the shepherds rang out the bells on Christmas morn to one and all.

Ring out the Bells!
Ring out the Bells!
Let them Peal,
To One and All!
Sing Out in Hail,
Sing Out in Fellowship!
In Wonder and Awe,
In Beauty and Grace!
The Christ Child Comes,
Christ Comes this Day!

 ...And He has Come to the Heart of every man and woman and child in the swaddling cloths of divine humility and glorified grace. May God's peace be with you this day, as on every advent day of this coming new year. Amen.
 
R.E. Slater
December 3, 2012
 

(click to enlarge any picture)
 
 
 
Sampling Advent Customs & Traditions
 
The Christian Liturgical Calendar - Roman Catholics, Anglicans, Eastern Christians, and traditional Protestant communities frame worship around a liturgical calendar. This includes holy days, such as solemnities which commemorate an event in the life of Jesus or the saints, periods of fasting such as Lent, and other pious events such as memoria or lesser festivals commemorating saints. Christian groups that do not follow a liturgical tradition often retain certain celebrations, such as Christmas, Easter and Pentecost. A few churches make no use of a liturgical calendar. - Wikipedia
 
Catholic Understanding of Advent - http://www.newadvent.org/cathen/01165a.htm
Antiochian (Eastern) Orthodoxy Customs - http://www.antiochian.org/1132082814
Greek Orthodoxy Calendar - http://www.goarch.org/chapel/calendar/
German Observance of Advent - http://www.german-way.com/christmasAdv.html
Reformed Church of America - https://www.rca.org/advent
Christian Reformed Advent Devotionals - http://www.crcna.org/pages/osj_adventdevotions.cfm

The Hebrew Calendar - http://en.wikipedia.org/wiki/Hebrew_calendar
Jewish Calendar (complete) - http://www.hebcal.com/holidays/2012-2013
Jewish Holidays Cheat Sheet (to understanding all things Jewish) - http://www.interfaithfamily.com/holidays/other_holidays/Jewish_Holidays_Cheat_Sheet.shtml


Comparison of Church Liturgical Calendars

 

Western

Eastern

The Jewish Calendar

Holiday
Hebrew Yr 5773
Description
Rosh HashanaSep 17-18, 2012The Jewish New Year
Yom KippurSep 26, 2012Day of Atonement
SukkotOct 1-2, 2012
Oct 3-7, 2012
Feast of Tabernacles
Shmini AtzeretOct 8, 2012Eighth Day of Assembly
Simchat TorahOct 9, 2012Day of Celebrating the Torah
ChanukahDec 9-16, 2012The Jewish festival of rededication, also known as the Festival of Lights
PurimFeb 24, 2013Purim is one of the most joyous and fun holidays on the Jewish calendar
PesachMar 26-27, 2013
Mar 28-31, 2013
Apr 1-2, 2013
Passover, the Feast of Unleavened Bread
ShavuotMay 15-16, 2013Festival of Weeks, commemorates the giving of the Torah at Mount Sinai
Tish'a B'AvJul 16, 2013The Ninth of Av, fast commemorating the destruction of the two Temples


The Origins of Advent
 
Fr. Patrick Henry Reardon
 
In the Roman Catholic Church and other Christian churches of the West, the several weeks prior to Christmas are known as Advent, a name from a Latin word meaning "coming." It happens that the beginning of Advent always falls on the Sunday closest to November 30, the ancient feast day (in both East and West) of the Apostle Andrew. Among Christians in the West, this preparatory season, which tends to be slightly less rigorous than Lent and often involves no special fasting at all, always begins on the fourth Sunday before Christmas. Thus, from year to year it will vary in length between 3 and 4 weeks, but always with four Sundays.
 
The observance of the season of Advent is fairly late. One finds no sermons for Advent, for instance, among the liturgical homilies of St. Leo the Great in the mid-fifth century. About that time, however, the season was already emerging in Spain and Gaul. A thousand years later, the time of the Reformation, Advent was preserved among the liturgical customs of the Anglicans and Lutherans; in more recent years, other Protestant groups have informally begun to restore it, pretty much as it had originally started--one congregation at a time.
 
In the Eastern Orthodox Church, the corresponding penitential season of preparation for Christmas always begins on November 15, the day after the Feast of the Apostle Philip. For this reason it is popularly known as St. Philip's Fast. A simple count of the days between November 15 and December 25 shows that this special period lasts exactly 40 days, the same as Lent.
 
More recently Christians of the Orthodox Church have begun to call this season by its Latin name, "Advent." One now finds the term standard in publications of the Antiochian Archdiocese, for instance. The adoption of the word "Advent" by Eastern Orthodox Christians is inspired by the same reason that prompted the adoption of other Latin theological terms, such "Sacraments," "Incarnation," and "Trinity." Very simply, these are the recognizable theological terms that have passed into Western languages. They also happen to be theologically accurate! If the Christian West can adopt Greek terms like "Christology," it seems only fair for the Christian East to adopt Latin terms like "Incarnation."
 
(On the other hand, one finds some Orthodox Christians, especially among recent, hyperactive converts from Western churches, who resist the adoption of the word "Advent," preferring to speak of "Winter Lent" or some such anomaly. One is hard pressed to explain this eccentric, lamentable preference for Anglo-Saxon over Latin on a point of theology.)
 
Several other features of Advent deserve some comment:
  • First, in the West the First Sunday of Advent is treated as the beginning of the liturgical year. (In the East, the liturgical year does not begin with Advent but on September 1, which bears the traditional title, "Crown of the Year." Its historical relationship to the Jewish feast of Rosh Hashana is obvious.)
  •  
  • Second, during the twentieth century there arose the lovely custom of the Advent wreath, both in church buildings and in homes. This wreath lies horizontal and is adorned with four candles. The latter, (symbolic of the four millennia covered in Old Testament history), are lit, one at a time, on each Saturday evening preceding the four Sundays of Advent, by way of marking the stages in the season until Christmas. This modern practice has already started in some Orthodox Christian homes, where the longer season requires six candles on the Advent wreath.
  •  
  • Third, because of its emphasis on repentance, Advent is a season of great seriousness, not a time proper for festivity, much less of partying and secular concerns. Advent is not part of the Christmas holidays, and Christians of earlier times would be shocked at the current habit of treating this as a period of jolly good times and "Christmas cheer," complete with office parties, the trimming of Christmas trees and other domestic adornments, the exchange of gifts, caroling, and even the singing of Christmas music in church.
 
All of these festive things are part of the celebration of Christmas itself, which lasts the 12 days from December 25 to January 6.
 
The seasons of the liturgical year involve more than liturgical services. The liturgical seasons is supposed to govern the lives of those who observe them. For this reason, anticipating these properly Christmas activities during Advent considerably lessens the chance of our being properly prepared, by repentance, for the grace of that greater season; it also heightens the likelihood that we will fall prey to the worldly spirit that the commercial world would encourage during this time.

Fr. Patrick Henry Reardon is pastor of All Saints Antiochian Orthodox Church in Chicago, Illinois, and a Senior Editor of Touchstone: A Journal of Mere Christianity.