Category: Sirach (Page 2 of 3)

A Third Tongue – From the Daily Office – October 29, 2014

October 29, 2014 / eric / 0 Comments

From Ecclesiasticus:

Slander has shaken many,
and scattered them from nation to nation;
it has destroyed strong cities,
and overturned the houses of the great.
Slander has driven virtuous women from their homes,
and deprived them of the fruit of their toil.
Those who pay heed to slander will not find rest,
nor will they settle down in peace.

(From the Daily Office Lectionary – Sirach 28:14-16 (NRSV) – October 29, 2014)

In law school I learned that slander is the spoken form of defamation; defamation in print is called libel. I doubt the translators of Ben Sira were making any such fine distinction; Ben Sira certainly does not. The Greek original reads, Glossa trite, meaning “a third tongue.” The British Greek scholar G.T. Emery translates this text not as “slander” but as “unrestrained talk of a third party,” which carries no particular suggestion of falsehood or defamation; gossip could be the subject, as well. In any event, our current preferred translation suggests some element of prevarication.

Which brings me to political advertising and clergy relocation . . . .

I don’t know if it’s still the case but several years ago, right after the Roman Catholic Church’s troubles with pedophilia and child sexual abuse perpetrated by clergy became big news, it became mandatory for Episcopal Church clergy seeking new callings to be background checked. One company in particular seemed to corner the market on these reviews and were used by nearly every diocese of the church; maybe they had a contract with the national hierarchy (I really don’t know). The covers of their reports had a box, a big red-flag check box, labeled something like “has been accused of sexual misconduct.” If that box was checked, it was unlikely the clergy person’s file would even be opened or looked at for a new position; their file would be tossed into the rejection stack without even a cursory review.

Note that the big red-flag check box’s label didn’t say “proven” or “shown” or “convicted” or anything of that nature, just “accused.” One unrestrained, possibly even untrue flap of “a third tongue” and one’s service as clergy was essentially done. I knew people who fell victim to slander of that sort. Accusations of misconduct are serious and should be looked into, but accusations are simply that – unproved assertions – and until proven they should be treated with great care.

The same is true of political advertisements. Elections in our country have become a farce (in my humble opinion) because of political advertisements run without regard to truth or verification. Anonymous groups run overwhelmingly negative ads making suggestions about “the other side” which may or may not be grounded in fact. They are like great big red-flag check boxes labeled “is accused of inflammatory nonsense we don’t ever have to prove,” and that’s enough to sway the electorate.

Is this any way to run a church? Is this any way to run a country? Ben Sira would suggest otherwise – our “great houses” are apt to fall if we continue to do so. Possibly they have already fallen and we just haven’t noticed.

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A request to my readers: I’m trying to build the readership of this blog and I’d very much appreciate your help in doing so. If you find something here that is of value, please share it with others. If you are on Facebook, “like” the posts on your page so others can see them. If you are following me on Twitter, please “retweet” the notices of these meditations. If you have a blog of your own, please include mine in your links (a favor I will gladly reciprocate). Many thanks!

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Father Funston is the rector of St. Paul’s Episcopal Church, Medina, Ohio.

Roots of Wisdom – From the Daily Office – October 28, 2012

October 28, 2014 / eric / 0 Comments

From Ecclesiasticus:

Wisdom praises herself, and tells of her glory in the midst of her people. * * * “I took root in an honored people, in the portion of the Lord, his heritage.”

(From the Daily Office Lectionary – Sirach 24:1 & 12 (NRSV) – October 28, 2014)

Taproot According to Ben Sira, personified Wisdom is rooted in Jerusalem; at the command of the Creator, she has take up residence in Zion among the Chosen People. These days I have a hard time seeing anything which can be counted as “wisdom” coming out of the modern government of that land, and I could write hundreds, even thousands, of words about what I believe to be the foolishness of the criminal injustice being perpetrated on the Palestinian people by that government. But I won’t. Not today. Today, my thoughts run to the question of rootedness, to the metaphor of sustenance drawn from a particular place, to the spatial and cultural peculiarity of wisdom, and to what happens when one leaves a particular place and takes up residence in another.

Consider this mundane example: Recently I visited Palestine and Israel on pilgrimage to various Christian holy sites. With a group of fellow pilgrims, I traveled by motor coach. At every stop our hosts reminded us, and eventually we began to remind each other, to take hats, water bottles, and cameras. Obviously the third was because we were tourists as well as pilgrims, but the first two were matters not merely of comfort but of survival. A hat to protect oneself from the sun, a bottle of water to rehydrate in an extremely arid place, there was wisdom in these admonitions. Having grown up in the desert, I also felt myself re-rooted in a familiar past.

But now I live in Ohio, a place of much more temperate climate most of the time, a place of rivers, lakes, ponds, and (to a desert rat) high humidity, a place where trees and shade abound. Protection from the sun, hats and water bottles, are not a necessity. Here, at various times of the year, a different wisdom prevails – sometimes it’s a reminder to put on heavy coat against cold and wind and lake-effect snow; at others, it’s the need for bug repellant.

I recently read an article about long-distance hiking and the need to plan ahead and to cache supplies, to place resources of particular types in safe but accessible locations along one’s route. The word resource caught my attention: to source again, is that not what it means when used as a verb. Like wisdom and her metaphorical roots, we stop and put out our “roots” and take what is needed in each place, in each culture; we are “re-sourced,” no longer drawing sustenance from the original place where our “roots” were sunk, taking in a new sort of nourishment in this different place.

In one place, hats and water bottles are wise; in another they are completely unnecessary and expending the effort to carry them is folly. In one place, heavy coats are needed; in another, they are useless. In one place, something to keep away the mosquitoes; in another, no mosquitoes. Wisdom in one place is folly in another. We must put down our “roots” to discover which it is.

Is biblical wisdom culturally dependent? Because Lady Wisdom was “established in Zion” and rooted in Jerusalem, is she not relevant in another place? Or can she be “re-sourced,” transplanted and re-invigorated in a new land? Is there a deeper source of wisdom common to all places into which her tap-root reaches? Is that deeper source available to us regardless of culture and place? I believe there is and perhaps the folly of our time is that we transplant and re-source ourselves too often to access it; we draw only from the superficial wisdom of differing places and fail to tap into the deeper strata of common wisdom.

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Father Funston is the rector of St. Paul’s Episcopal Church, Medina, Ohio.

Fear Not – From the Daily Office – October 27, 2014

October 27, 2014 / eric / 0 Comments

From Ecclesiasticus:

Have you heard something? Let it die with you. Be brave, it will not make you burst!

(From the Daily Office Lectionary – Sirach 19:10 (NRSV) – October 27, 2014)

Ben Sira’s admonition is set in context in a discussion of gossip, but in the United States today it could also apply to the silly, ignorant, unthinking panic that has attended the arrival of the ebola virus in our country.

Today’s morning headlines include news of yet another state adopting rules and regulations requiring a 21-day quarantine for any person arriving from certain west African countries. I don’t know what to make of this nor do I care for the precedent it sets. Incarceration without due process, which is essentially what this is, probably has more chance of spreading than does the virus from which it allegedly is protecting us.

Ben Sira’s advice about gossip – “question a friend” (v. 13) and “question a neighbor” (v. 14); in other words, check it out! – is equally applicable here. Get the facts! Know what you are saying! Know what you are doing!

We are in the midst of an epidemic, but it is not an ebola epidemic. It is an epidemic of mindless, ill-considered panic and prejudice which (continuing another disturbing trend in our society) ignores science and good medical practice. This epidemic is not a medical issue; it is a spiritual problem. It is an epidemic of fear ignoring the constant reassurance of scripture: “Fear not.” (Here’s a website that’s collected a bunch of verse references for this.) As Ben Sira says, “Be brave.”

Have you heard something that made you afraid? Check it out and “let it die with you. Be brave.” Don’t help the panic pandemic to spread.

Please Do Not Feed the Fears

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Father Funston is the rector of St. Paul’s Episcopal Church, Medina, Ohio.

Elements of Choice – From the Daily Office – October 25, 2014

October 25, 2014 / eric / 0 Comments

From Ecclesiasticus:

He has placed before you fire and water;
stretch out your hand for whichever you choose.
Before each person are life and death,
and whichever one chooses will be given.

(From the Daily Office Lectionary – Sirach 15:16-17 (NRSV) – October 25, 2014)

Fire and water. Life and death. Which is which? Initially, I thought fire was the death symbol, destructive and dangerous, and water, life-giving water, the emblem of life. But last night I watched a crime drama on television in which two people were murdered by drowning, showing water to be the element of death and destruction. So which is which? And how do we know which to choose?

Yesterday, I stood with a small family in an old cemetery and prayed over a casket of ashes. It was a lovely, sunny day, the sort of bright autumn day when you watch children flying kites and forget that the icy cold of winter is soon to come. One of those present was a young girl of 10; she spent the time waiting for the interment to begin by gathering brightly colored leaves and tossing armfuls of them into the air to dance on the breeze. It was a day on which the choice of life or death was not easily seen, a day on which death and life intermingled into the reality that is human existence.

As much as I like the writings of Jesus, Son of Sirach, and I certainly applaud his insistence on human freedom of choice and human responsibility, there are times when his wisdom is too cut-and-dried, too black-and-white, too this-or-that. The truth is there is no choice to be made between fire and water, or between life and death. They are realities to be embraced; subjects of knowledge and understanding to be sought.

Fire and water are two of the four classical Empedoclean and Hermetic elements – earth, air, fire, water – from which all things are made according to the ancients. All are necessary, no choice between them is required. The choice that lies before humankind is whether to understand them or not, whether to harness and husband them in productive ways or to misuse them in harmful ways. I suppose there is some sort of choice to be made between life and death, but it isn’t so simple as Ben Sira makes it seem, for every choice entails some of both because (contrary to the implication of these verses) they are not opposites; they are complements.

The beauty of the Christian faith is in its acceptance of death not as a negation of life but as part of it. One of my favorite pieces of liturgy is from the proper preface to the burial mass: “For to your faithful people, O Lord, life is changed, not ended; and when our mortal body lies in death, there is prepared for us a dwelling place eternal in the heavens.”

There are choices set before us, but very often what we must do is find a way to choose both of the so-called alternatives, to stand in a grave yard on a bright sunny day and commit ashes to the earth while children fly their kites and play with the autumn leaves dancing in the air.

Autumn Leaves Thrown in the Air

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Father Funston is the rector of St. Paul’s Episcopal Church, Medina, Ohio.

Shut Up! – From the Daily Office – October 24, 2014

October 24, 2014 / eric / 0 Comments

From Ecclesiasticus:

Do not find fault before you investigate; examine first, and then criticize. Do not answer before you listen, and do not interrupt when another is speaking.

(From the Daily Office Lectionary – Sirach 11:7-8 (NRSV) – October 24, 2014)

I should have taken a course on the Deutero-Canon when I was in seminary! Really! I’m just astounded at the amount of really good advice there is in this one book, The Wisdom of Jesus, Son of Sirach, the Liber Ecclesiasticus. Of course, there’s a lot of nonsense, too. You could build a good sermon on the “prosperity gospel” from some of the stuff here . . . but mostly there’s just good common sense.

Like these two verses. They remind me of things my parents said, things like “Get the facts” and “Shut up and listen” and “Don’t interrupt.” Good advice that people in our society seem to have forgotten.

Have you listened to any of the joint interviews that journalists sometimes try to conduct with representatives of opposing camps? I listened to one not long ago on NPR regarding the anti-abortion legislation passed in Texas that requires a pregnancy clinic’s physicians to have admitting privileges at a hospital within some specified distance. A representative of the so-called “right to lifers” and another from the so-called “pro-choice” side were both miked . . . and you couldn’t hear what either had to say because they were so busy trying to shout over each other. Neither would shut up and let the other get a word in edgewise.

My late brother was an avid sports fan (he writes in an apparent non-sequitur). He would get so wrapped up watching football and basketball games on television that he would forget where he was and who he was with. I recall one family Thanksgiving gathering when we were watching some game (between who in what sport I have no idea). My brother got so excited at one point he yelled at the top of his lungs, “Run, you son of a bitch! Move that fucking ball!” My mother was not pleased.

I do not get that excited about sports. I get that excited about politics. That’s why I don’t discuss it with friends and parishioners. That’s why I don’t attend election night poll-watching parties. I tend to cut loose with exactly the same sort of excited utterance to which my brother was prone while watching football.

When I heard the report on the Texas legislation, I was driving to a clergy conference — wearing a Roman collar. I was by myself, but it was a nice day and the window was down. The conversation (I use the term very loosely) started and soon the talking-over and the shouting-down began. At some point I became so annoyed with the interviewees that I yelled at them (well, at my car radio, actually), “Shut the fuck up!” I hope no pedestrian or passerby heard me.

But if they had, I now know that I could point to the Book of Sirach and assert very affirmatively that it is a biblical injunction. “Shut up!” even, perhaps, the more aggressive phrasing. It’s right there! Right here, in the 11th Chapter of Ecclesiasticus!

So, folks, want to prove to us that you pay attention to scripture? Want us to really believe that you follow its injunctions when you try to enforce them on the whole of society, on our friends and neighbors who don’t share our faith? Then pay attention to Jesus, Son of Sirach.

STFU Please

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Father Funston is the rector of St. Paul’s Episcopal Church, Medina, Ohio.

Toleration – From the Daily Office – October 23, 2014

October 23, 2014 / eric / 0 Comments

From Ecclesiasticus:

Do not get angry with your neighbor for every injury, and do not resort to acts of insolence.

(From the Daily Office Lectionary – Sirach 10:6 (NRSV) – October 23, 2014)

Today is the feast of St. James of Jerusalem, also called James the Just, also known as the brother of our Lord. He is revered as the advocate of tolerance for Gentile converts (see Acts 15:12-19). Of note is the apparent fact that he was not a follower of his famous brother until after Jesus’ Resurrection; one imagines that getting a visit by a deceased-but-risen relative who claims to be the Son of God would be a hell of a conversion experience.

Anyway, this lesson from ben Sira is not from the lessons for James’ commemoration, but its admonition to patience and toleration for the foibles of one’s neighbors, even those which might cause injury, seems fitting to the day. Unfortunately, fitting or not, patience and toleration are not the trademarks of our age, are they?

We live in an era of social conflict which is, if not created by, supported by the social media we thought would overcome such divergence. Library shelves are filled with science fiction novels in which instant and wide-spread communication was predicted to be the panacea for political confrontation, the mechanism which would foster peace and mutual respect, the technology which would usher in utopia. Those rosy speculations have all turned out to be bullshit, however.

Along with the social media has come an increase in “tribalism,” in purity tests for membership in social groups, in litmus tests for political candidates, in raised voices shouting past one another. And the social media technology of algorithms making machine-logical decisions about which messages their human consumers would be fed is pushing the tribes and social groups further apart, raising the volume of the shouting. Some cloud-based calculator is deciding whose voices I hear, whose pictures I see, whose news-feed I read; that coldly logical “thinking machine” is deciding that I only want to hear the voice, see the pictures, and read the news that bolsters my prejudices, and so that’s what I hear, see, and read. Whatever the “other” tribe is hearing, seeing, and reading, I’m not . . . and what I am, they’re not. And so we have no meeting in the middle or anywhere else.

So much for peace and mutual respect, so much for toleration and utopia.

We need to turn off the machines; we need to divorce ourselves from the algorithms; we need to start listening to one another without the filter of calculating machines. We need to be less angry about perceived (often mis-perceived) injury. We need to heed James’ call to toleration.

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Father Funston is the rector of St. Paul’s Episcopal Church, Medina, Ohio.

Alms? – From the Daily Office – October 22, 2014

October 22, 2014 / eric / 0 Comments

From Ecclesiasticus:

Do not grow weary when you pray; do not neglect to give alms.

(From the Daily Office Lectionary – Sirach 7:10 (NRSV) – October 22, 2014)

“Do not neglect to give alms.” Alms: “charitable donations of money or goods to the poor or needy” says the dictionary with an etymological note saying it comes from an old Greek word, eleemosyne, meaning “pity, mercy.”

The fancy plates of wood or brass or silver passed down the rows of pews on Sunday morning are called “alms basins” by some. (Others call them “offering plates” or, worse, “collection plates.”) But they really aren’t for alms, are they? I know people want to believe that what they turn loose of in church is used for the benefit of the poor, but look at any church budget and ask “How much of this is used for relief of the poor?” The answer will surprise you.

Most of what is given to the church is used for upkeep of the institution. The two largest expenses for most congregations are (1) upkeep of aging, often-remodeled, energy-inefficient, and frequently under-utilized buildings and (2) paying for professional staff, clergy and lay. Is that the way it should be? As one dependent on the church for my paycheck, I benefit from the current arrangement, but I’m not at all sure that the church is managing the alms given by church members properly.

I offer no answer today; I simply raise the question.

Alms Basin

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Father Funston is the rector of St. Paul’s Episcopal Church, Medina, Ohio.

Friendship – From the Daily Office – October 21, 2014

October 21, 2014 / eric / 0 Comments

From Ecclesiasticus:

When you gain friends, gain them through testing, and do not trust them hastily.

(From the Daily Office Lectionary – Sirach 6:7 (NRSV) – October 21, 2014)

My wife and I don’t like to admit it, but as we each have started our seventh decade on this planet we best do so . . . we have each made really bad decisions about trusting people we believed to be friends. We’ve had confidences betrayed; we’ve lost fairly large amounts of money in what turned out to be . . . if not scams, at least unscrupulous business deals. So ben Sira’s advice rings true.

On the other hand, we’ve had a great six decades, more than half of them together, with some lovely friends, with people we still think of fondly and even occasionally still hear from. Some of those people, if we’d followed this advice, we would never have been allowed closer than the other side of locked bars!

What’s better – to go through life constantly wary and on guard, or to be open to friendship and risk occasionally being hurt? I suppose that’s a question each individual must answer for him- or herself.

Jesus risked friendship. It may have brought him bickering from James and John, betrayal from Judas, denial from Peter, but it also brought him the love of devotion of Mary and Martha and, apparently, countless others.

My wife and I have to admit it; we’ve made some bad decisions about trusting people. I’m afraid we will do so again. But we also have some really great friends. I hope we will continue to make others. We’ve chosen to try and be like Jesus, after all.

truefriends

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Father Funston is the rector of St. Paul’s Episcopal Church, Medina, Ohio.

Open to God — Sermon for the 23rd Sunday after Pentecost, Proper 25C – October 27, 2013

October 27, 2013 / eric / 0 Comments

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This sermon was preached on the 23rd Sunday after Pentecost, October 27, 2013, at St. Paul’s Episcopal Church, Medina, Ohio, where Fr. Funston is rector.

(The Revised Common Lectionary, Proper 25C: Sirach 35:12-17; Psalm 84:1-6; 2 Timothy 4:6-8,16-18; and Luke 18:9-14. These lessons can be read at The Lectionary Page.)

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3rd Century Mural, Woman in Orans Position We are straying from our usual lectionary path today because it is one of our Children’s Sundays and we have some younger kids reading the lessons at the 10 a.m. service. So, instead of a long reading from the prophet Joel (RCL Year C, Track 1), we have a brief lesson from the Book of Ben Sira, which is sometimes called Ecclesiasticus. (RCL Year C, Track 2) We thought it would be easier for a child to read.

This is one of the books of the Apocrypha, those books recognized by the Roman and Eastern Orthodox churches as canonical, but rejected by Protestants. Anglicans steer a middle course and accept them for moral teaching, but not as the basis for religious doctrine. The text is a late example of what is called “wisdom literature,” instruction in ethics and proper social behavior for young men, especially those likely to take a role in governance.

Ben Sira was written early in the 2nd Century before Christ by a Jewish scribe named Shimon ben Yeshua ben Eliezer ben Sira of Jerusalem. The Jewish nation was then under domination of the Seleucid Empire, a Greek-speaking kingdom centered in modern day Syria. Society in Jerusalem was very polarized: powerful vs. weak; rich vs. poor; Jew vs. Gentile. Ben Sira sought to guide his students through socially ambivalent times.

Among the topics he addresses is the proper forms and attitudes of worship. The Seleucid governors had involved themselves in the affairs of the Temple and, therefore, many people (especially the precursors of the Pharisees) believed that Temple worship was comprised and invalid. Furthermore, for many of the city’s wealthy participation in Temple rituals was a matter of show to advance themselves and their agenda; they offered mere lip service to God while oppressing the poor and helpless.

In this social milieu, Ben Sira offered instruction on the nature of worship, sacrifice, and prayer in Chapters 34 and 35 of the book. In Chapter 34 he describes worship that is not acceptable to God:

The Most High is not pleased with the offerings of the ungodly, nor for a multitude of sacrifices does he forgive sins. Like one who kills a son before his father’s eyes is the person who offers a sacrifice from the property of the poor. The bread of the needy is the life of the poor; whoever deprives them of it is a murderer. To take away a neighbor’s living is to commit murder; to deprive an employee of wages is to shed blood. When one builds and another tears down, what do they gain but hard work? When one prays and another curses, to whose voice will the Lord listen? If one washes after touching a corpse, and touches it again, what has been gained by washing? So if one fasts for his sins, and goes again and does the same things, who will listen to his prayer? And what has he gained by humbling himself? (Ben Sira 34:23-31)

He follows this up with the advice we heard in our reading today: “Be generous when you worship the Lord, and do not stint the first fruits of your hands. With every gift show a cheerful face, and dedicate your tithe with gladness. Give to the Most High as he has given to you, and as generously as you can afford.” (Ben Sira 35:10-12)

Ben Sira’s wisdom would have been well known to the people of Jesus’ time. Portions of the book were found among the Dead Sea Scrolls, and a nearly complete scroll was discovered at Masada, the Jewish fortress destroyed by the Romans in 73 AD. In addition, there are numerous quotations of the book in the Talmud, and the Anglican scholar Henry Chadwick (1920-2008) cogently argued that Jesus quoted or paraphrased it on several occasions, including in the petitions of the Lord’s Prayer.

So when Jesus told the parable of two prayers, his original audience would have had Ben Sira’s advice as background; they would have known that Jesus was referring back to a concern about hypocritical worship, about worship that is merely for show, about worship that does not honor the commandments, a concern dating back many years. They would have known who Jesus was condemning, just like we do! They knew that Jesus was not talking about them, just like we know that Jesus is not talking about us! Thank God that we are not like the bad people who pray with self-righteousness and contempt for others . . . .

Oh . . . wait a minute! You see what Jesus has done? He’s trapped us! He’s tricked us into judging the Pharisee, to regarding him with contempt. And by judging the Pharisee we have become like the Pharisee; in order to get Jesus’ point we have to point to the Pharisee and his sin. By pointing to someone else, to “thieves, rogues, adulterers, or even . . . this tax collector,” and to their sins, the Pharisee condemns himself; by pointing to the Pharisee and his sin, we condemn ourselves.

Clever, sneaky preacher, that Jesus! How do we become more like the tax collector and less like the Pharisee? Ben Sira instructed his students to look worship with the eyes and understanding of God, with humility and without partiality.

So here’s an exercise . . . look at the other people all around you in church today. You know most of these people; some of them are in your family; some of them are your friends; you go to breakfast with some of them every Sunday. You may not know others; some are people you see here on Sunday but don’t otherwise socialize with; some may be people you don’t know at all. But about all of them, you do know two things. First, you know that God loves them; God loves every single person in this church today. God made them; God knows them; God loves them.

The second thing you know is that nobody in this church today is perfect. The religious way to say that is that every one of us is a sinner. Each one of us says and does things that hurt others; each one of us says and does things that hurt ourselves; each one of us says and does things that hurt God. Sometimes we do that intentionally; more often we do it negligently. But the simple truth is, whatever the reason for it may be, that we do it.

And here’s a third thing you know, and this you know about yourself . . . that the two things you know about all these people around you in church are also true of you. These are the two central truths of the Christian faith: that we are sinners and that God loves us anyway.

Now I’d like to ask you all to stand, as you may be able.

Raise your right hand, palm cupped up. Receive in that hand the truth that God loves you, that God loves all of us. Now raise your left hand, palm cupped up. Offer from that hand to God the truth that you are not perfect, that you are a sinner. See how your right hand is still holding the first truth; the second doesn’t change it at all. Not about you, not about anyone!

This, by the way, is called the orans position, the ancient position of prayer, standing with one’s hands up-raised, open to God; it has a rich tradition in Jewish and Christian practice, one’s body representing the spirit open to God’s grace.

The Pharisee in the parable failed to be fully open, fully honest with God or with himself. He was willing to raise the one hand to receive God’s blessing, but was unwilling to raise the other, unwilling to admit that he was imperfect, that he was like the thieves, rogues, adulterers, and tax collectors, that he was like us.

Jesus, clever, sneaky preacher that he is, tricks us into acknowledging that we are like the Pharisee. Like Ben Sira before him, he encourages us to place ourselves fully before God, fully open to God, praying with the tax collector, “God, be merciful to me, a sinner!”

Amen.

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A request to my readers: I’m trying to build the readership of this blog and I’d very much appreciate your help in doing so. If you find something here that is of value, please share it with others. If you are on Facebook, “like” the posts on your page so others can see them. If you are following me on Twitter, please “retweet” the notices of these meditations. If you have a blog of your own, please include mine in your links (a favor I will gladly reciprocate). Many thanks!

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Father Funston is the rector of St. Paul’s Episcopal Church, Medina, Ohio.

Removing the Distraction of Personality – From the Daily Office – June 14, 2013

June 14, 2013 / eric / 2 Comments

From the Book of Jesus Ben Sirach:

He exalted Aaron, a holy man like Moses
who was his brother, of the tribe of Levi.
He made an everlasting covenant with him,
and gave him the priesthood of the people.
He blessed him with stateliness,
and put a glorious robe on him.
He clothed him in perfect splendour,
and strengthened him with the symbols of authority,
the linen undergarments, the long robe, and the ephod.
And he encircled him with pomegranates,
with many golden bells all round,
to send forth a sound as he walked,
to make their ringing heard in the temple
as a reminder to his people;
with the sacred vestment, of gold and violet
and purple, the work of an embroiderer;
with the oracle of judgement, Urim and Thummim;
with twisted crimson, the work of an artisan;
with precious stones engraved like seals,
in a setting of gold, the work of a jeweller,
to commemorate in engraved letters
each of the tribes of Israel;
with a gold crown upon his turban,
inscribed like a seal with ‘Holiness’,
a distinction to be prized, the work of an expert,
a delight to the eyes, richly adorned.
Before him such beautiful things did not exist.
No outsider ever put them on,
but only his sons
and his descendants in perpetuity.

(From the Daily Office Lectionary – Ecclesiasticus 45:6-13 (NRSV) – June 14, 2013.)

Jewish High Priest in His Ceremonial Vestments Wow!

And some people think an alb, stole, and chasuble are “fancy!”

There are a lot of essays out there on the history, origin, function, and purposes of vestments. Every writer has a slightly different take on the matter.

Here’s what I think: vestments obscure the minister. In a sense, vestments “democratize” the priesthood. Vestments symbolize the office of the priest, minister, or elder. No matter what the denominational tradition – whether they are the richly decorated, colorful vestments of the Orthodox or Catholic traditions, or the simple black Geneva gown of the Reformed tradition – the ceremonial garb obscures the personality of the individual wearing them. Personal differences among and between clergy can be a distraction, and there should be no distractions in worship. The focus should be God, not the presider.

Suppose we didn’t wear vestments (and there are traditions in which the preachers and worship leaders do not). And suppose one worship leader is dressed in a very stylish, well-tailored, custom-made, $3,000 Brooks Brothers suit. Suppose another is dressed in a $150 off-the-rack, polyester suit. Another, in t-shirt and jeans. Each participant in worship will react differently to these three clergy, based solely on their appearance. This difference in reaction may rational or non-rational; it may be volitional or non-volitional. But it will be there.

Now, suppose we have these same three leaders. But over their street clothes all are wearing an alb, a stole, and a chasuble. One cannot see any difference in their attire. That distinction between the clergy is erased.

Whatever the other reasons may be that we wear vestments, I think this obscuring of differences amongst the clergy is the most important. Vestments, fancy or plain, remove the distraction of personality.

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Father Funston is the rector of St. Paul’s Episcopal Church, Medina, Ohio.

Category: Sirach (Page 2 of 3)

A Third Tongue – From the Daily Office – October 29, 2014

Roots of Wisdom – From the Daily Office – October 28, 2012

Fear Not – From the Daily Office – October 27, 2014

Elements of Choice – From the Daily Office – October 25, 2014

Shut Up! – From the Daily Office – October 24, 2014

Toleration – From the Daily Office – October 23, 2014

Alms? – From the Daily Office – October 22, 2014

Friendship – From the Daily Office – October 21, 2014

Open to God — Sermon for the 23rd Sunday after Pentecost, Proper 25C – October 27, 2013

Removing the Distraction of Personality – From the Daily Office – June 14, 2013

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