• Why we sang a lament today

    It has been a pretty depressing week on the news front. The downing of the plane in the Ukraine, the continued terrorism of Boko Haram in Nigeria, the invasion of Gaza and the oppression of the Christians (and other religious groups) in Iraq by ISIS have been a huge amount of negative events that feel terrible.

    As I was preparing to take the worship this morning, I saw a picture of an 1800 year old church burning in Mosul in Iraq.

    Now, burning churches are just buildings but this seemed to represent the organised oppression of a whole communion. The Christians of Mosul have been told to convert to Islam, pay an infidel’s tax or be slaughtered. They are one of the oldest Christian communities in the world and thousands of them have now fled for their life, their homes being marked by ISIS with a symbol indicating that Christians live there allowing particular buildings to be targeted.

    I decided this morning that our worship needed to include something that had not previously been planned for. I decided to include a lament. Given that the city of Mosul sits astride one of the rivers of Iraq (ie Babylon) it seemed appropriate to sing from Psalm 137 – by the waters of Babylon we sat down and wept.

    Now the context from when it was first sung to our present age is different but the sense of lament is the same. Lament is what happens when anger and sadness meet and start to sing in harmony, creating a song that suggests that the singer is not happy to let the world rest in its current state.

    And so we sang the simple round, “By the waters, the waters of Babylon” during our worship at St Mary’s this morning.

    [You can hear others having a go at singing it over on Youtube]

    It wasn’t the most dramatic or glorious music we’ve had in St Mary’s recently. However, it was some of the most heartfelt.

    When we meet on Sunday’s our songs are generally songs of praise and rightly so. However, we have other songs in our repertoire. Today was a day for lament. And in lamenting to claim that a better world is possible.

4 responses to “To be an Episcopalian is not to be respectable”

  1. Eamonn Avatar

    Superb take on this difficult story from Matthew, and the other stories of Jonathan Daniels and Robin Angus. Thank you.

  2. Philip Almond Avatar

    But Mark records Jesus as saying, ‘Permit first to be satisfied the children;for it is not good to take the bread of the children and to the dogs to throw[it]’. That word ‘first’ tells us that Jesus already knows that there will be a ‘second’, that his ministry will extend beyond the lost sheep of the house of Israel.

    These words of Jesus also suggest that ‘I was not sent except to the lost sheep of [the] house of Israel’ refers to this phase of his ministry.

    Also, if the following incidents were earlier in time than the incident of the healing of the woman’s daughter, your

    ‘In that moment, she seems to know his mission to save the whole world considerably better than he did. And she changes him. He thinks again’.

    is disproved.

    Luke’s account (chapter 4) of the visit to Nazareth, because Jesus’ reference to Naaman and the widow of Sidon suggest that he was aware that his mission, like that of Elijah and Elisha, would extend beyond the covenant people.
    Matthew’s account (chapter 8) of the healing of the centurion’s servant, giving rise to Jesus’ ‘And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth’.
    Jesus’ explanation (Matthew 13) of the parable of the tares of the field: the one sowing the good seed is the Son of man; the field is the world (my emphasis); the good seed are the sons of the kingdom; the tares are the sons of the evil one.

    What are your reasons for being sure that these three events are later in time than the healing of the woman’s daughter?

  3. Martin Reynolds Avatar
    Martin Reynolds

    We do not live for the poor, we do not live with the poor, we do not identify with the poor.
    We wear silk vestment adorn ourselves with elegant titles and eat at the best tables and are welcome in the highest corridors of power.

  4. Sarah Lawton Avatar
    Sarah Lawton

    Kelvin, thank you for your email today pointing back to this sermon. I appreciate your pointing to Jonathan Myrick Daniels, who was a friend of my parents. My mother always felt she had a part in his death, I think, because she was one of the organizers of the seminary group that responded to the Rev. Dr. King’s call for church leaders to go to Selma, and it was she who persuaded Jon to go. One of her last acts on this Earth was to help put his name on our Church’s calendar (first reading, General Convention 1991). But then, we are baptized into Christ and therefore each other, which is I think what you are saying in this sermon. That means we are implicated in the ills of this world but also share in Jon’s martyrdom. We live in the hope of resurrection but the way there is through the utter scandal of the cross. Jon in his latter months of life rejected theologies of complacency and also self-righteousness as he committed himself to a ministry of presence.

    Martin Reynolds, there is no question our particular church tradition has some history with money and power. My own little congregation identifies strongly with the poor, the folks sleeping rough right outside our doors, and the immigrant families of our neighborhood. Our Sunday services can be a little chaotic as a consequence of the varieties of folks in various states of mind who come on a Sunday, but our spiritual life as a congregation is pretty good; it honestly feels like a gift to be there in the communion circle. We’re a longtime LGBT congregation, so I think it’s part of who we are to have economic diversity and also a rejection of traditional social masks. We’re also deeply rooted in prayer, which is how we got through worst of the AIDS years and all the funerals.

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