Easter 6: May 25,
2003
Acts 11:19-30; Psalm 33; 1 John 4:7-21; John 15:9-17
The Rev. Mary Blessing
St. Jude the Apostle Episcopal Church, Cupertino,
CA
A decade ago, I was standing at the kitchen sink, hands dripping, when my 4th grade daughter looked up over the counter and said, "Mom, am I Christian?" Just like that, not a "Christian," but "Christian"--like a state of being. Surprised, I looked at her and said, "Of course you are Christian. Why do you ask?" "Well," she said, "my friend Shannon said we're not Christian, we're Episcopalian." I stifled my laughter and said, "but, honey, Episcopalians ARE Christian." "That's not what Shannon says. She says we aren't Christian because Episcopalians don't follow Jesus. She says Episcopalians believe anything they want." Well, by now I wasn't laughing anymore. The neighbors are talking about us, I thought, I guess I'll have to set them straight! As I assured my daughter that we DO follow Jesus, and that we ARE "Christian", I began to ponder why others might view us, as a group, as "not following Jesus." In the Ancient city of Antioch "the disciples were first called "Christians." (Acts 11:26) Antioch, located in modern day Turkey, was St. Paul's first intentional mission to reach out to Gentiles-to invite non-Jews to follow Jesus. The term "Christian" was originally used by outsiders, non-believers, who labeled followers of Jesus Christ as a distinct group. Roman rulers, for instance, who put people on trial for following Christ, called them "Christians" as if it were a political party in opposition to the Emperor. Early followers of Christ resisted this label by pagans, but in time the word "Christian" came to be synonymous with one who abides in Christ, the Anointed One.
St. Ignatius, the second Bishop of Antioch, was of Syrian origin. Ignatius, while still a pagan, persecuted followers of Jesus, putting them to death for their belief in Christ's death and resurrection. We don't know details of his conversion to Christianity, but we know Ignatius was passionately devoted to Christ-willing (and even hoping) to be put to death for his belief in Christ as fully human and fully divine. In time, Ignatius was put on trial, and sent on a long journey to Rome to die. (Oxford Dict. of the Christian Church, p.688.) While on his journey to martyrdom, Ignatius wrote numerous letters expressing his joy in Christ, and his desire to die abiding in Him.
Ignatius wrote these words before being put to death for following Jesus: 'Let me not merely be called "Christian" but be found one.' (Ign., Rom. Iii, 2; Ibid. p. 278) By that, Ignatius meant he hoped he had lived up to his desire to fully live as Jesus Christ lived. A life filled with quiet confidence, which brought him peace, even in the face of death. "To be Christian" others would know Christ by observing his life. Ignatius didn't just want to join a Christian club. He wanted Christ embodied in his life, attracting others to abide in Christ. Last month, during our St. Jude's dinner group, we were talking about the uniqueness of American culture, where we have freedom to choose our religion, and to live it fully. There are countries today where that is not true. Remember Nigeria, where being Christian cost people their lives? Last November 105 people died in a clash between Muslims and Christians over the Miss World Beauty Pageant. At one point in our dinner conversation, Dave Knapp asked us that half-serious question: "If you were put on trial for being Christian, would there be enough evidence to convict you?" We all chuckled, but I again pondered that same question that arose a decade ago when my daughter asked, "Am I Christian?" Do outsiders look at Episcopalians and see followers of Jesus Christ? Are we abiding in Christ in a way that others can see it? This week I attended a retreat on the topic, "Anxiety and Contemplation". Episcopal priests gathered to learn from 2 well-known lay leaders: Andre Delbecq of The University of Santa Clara School of Business, and Elizabeth Koenig of General Theological Seminary in New York. These lay leaders help clergy and laity reflect on how to be "non-anxious" during times of change. The world is rapidly changing all around us. Many religious traditions accept change as part of God's plan of creation. Buddhists rejoice in change. Even many Christian groups look forward to the chaos of change as a sign of God's immediate action in the world. But Episcopalians tend to resist change, as if the triad of Scripture, Tradition and Reason have been thrown completely out of balance with the over-emphasis on Tradition. Our tendency to keep things "the way we've always done them" flies in the face of everything Jesus taught. Jesus warned us of change, and asked us to remain confident in His love, that we might love one another, no matter what. Andre Delbecq teaches an innovative course at Santa Clara's school of business: Spirituality for Business Leadership. Through his work with business leaders, Dr. Delbecq observes the increasing need for secular leaders to look within to find a deeply rooted spirituality that feeds body, mind and spirit in the midst of constant and unpredictable change. A contemplative life is the foundation upon which all else is built. In a world going through constant change politically, economically, and socially, we are called to root our selves in the quiet of Christ's presence, to hold out a vision of hope, while releasing the need for over much long-term planning. He says experiment with short-term methods of fulfilling the vision--don't lay out detailed plans for the next 5 years. Live with 3-6month plans and be prepared to make alterations as the experiment unfolds. Elizabeth Koenig, similarly, teaches seminary students, priests and lay leaders of the Episcopal Church the profound importance of centering our lives on spiritual discernment in order to be effective leaders. We are to center our lives in the life of Jesus Christ. We must get to know who Jesus is through scripture, classical Christian writing, artistic expression, and contemporary encounters with Christ. Both Dr. Delbecq and Dr. Koenig profess that each person who claims to "be Christian", whether lay or ordained, must spend time listening to God within, attending to inner discernment of truth residing deep within our souls. Contemplation, preferably centering prayer using a holy word, must be done at least once a day if we are to sustain our relationship to God. Koenig encourages us to sit at least 20 minutes a day in quiet centering prayer, focusing our thoughts on a sacred word that brings us close to God's holiness. When we feed our souls with this refreshing quiet, we are equipped to face changes in our world, whatever the change, for then we are grounded in the One God who does not change. Delbecq tells us our contemplative life must be one of surrender. We surrender the noisiness of everyday life to the peace we find in Christ. Such surrender of self is to find true self, the confident self, grounded in God's certain Love. September 8, 2001, during our Vestry Planning Day, Liz Jones, our Treasurer, shared her goal for 2002: to begin a contemplative prayer group at St. Jude's.
Others agreed to join her. A week later, many of us saw the prophetic power of Liz's goal. Liz's goal of bringing contemplative prayer to St. Jude's was possibly the most important goal ever set here. Or so it seems to me, post 9/11/01, and in light of Dr. Delbecq and Dr. Koenig's teachings. Our Rector, Pastor Karen, helped achieve that goal, teaching centering prayer to the whole community. A core group of lay leaders now practice centering prayer, and new members explore how this may enhance their spiritual development. All are welcome to participate.
St. Jude's is a spiritual oasis where lives are transformed.
This is our vision. This is what we experience. This is what attracts others to us. Can our individual lives be a "spiritual oasis" in a crowd of anxious people? An anxious world seeks the serenity of a life centered in quiet confidence. An anxious world is calmed by your presence if you develop this quiet confidence in your own contemplative prayer. You have the freedom to "be Christian", to abide in Christ, in peaceful prayer. But are you willing to "be Christian", to find that peace, and name it for others when they see it in you? AMEN
| Updated 5/25/03 |
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