The Smoking Thurible
Simple musings on events both past and present.
Thursday, January 7, 2021
Reflections on January 6's Insurrection in Washington DC
How did we get here and where do we go from here?
Historians are going to have a monumental task when trying to parse these four years. As a historian and theologian, I do not envy them, I sometimes try to wrap my head around seventh and eighth century events when we have so little to work with, but here there is too much to work with. From my small perspective though I do have some thoughts about this. I will not go through a line by line breakdown of how it is we got here, but I do have some reflections on major issues and themes that made Donald Trump possible. The truth is, as monstrous and destructive as Donald Trump is, his presidency does not exist in a vacuum and he is symptomatic of a much greater rot that exists within the United States that was present at its beginning and have metastasized into the moment we are in now.
These events did not emerge out of nowhere and they are integral to the core of the United States. The United States has two great original sins that shaped its birth. The first is the genocide of the indigenous inhabitants of this continent. The second is the enslavement of people from Africa. These two things predate the Declaration of Independence and the formation of the United States government, but remember that the man who wrote “we hold these truths to be self-evident, that all men are created equal” lived on a plantation built over Monacan land and owned 600 human beings in the bondage of slavery. This democratic republic was built by and for people like Jefferson and not for the people he enslaved. Threats to this are met with swift and deadly force because this democracy was built and is sustained by that primordial violence. Though there were some non-white insurrectionists in the mob yesterday, it does not change the fact that this insurrection was borne out of the perceived fear that the inherent power structures that create, support, and maintain white supremacy are under attack by the election of a Democratic president and congress. Even though the vast majority of the Democratic Party’s leadership is white, and their policies and platforms do little to change the fundamental structures of white supremacy. The small lip-service the Democratic Party makes to diversity and inclusion is enough to cause a mob attack the US Congress.
The people staging this insurrection and their supporters in the US government would of course reject this analysis out of hand. They claim to be protecting US democracy against socialism, communism, and authoritarianism. They of course do not understand what socialism and communism actually are. The policies being proposed by Joe Biden and his platform further and extend the reach of capitalism in the US (capitalism of course being an accelerant to further stoke this kind of violence). Instead, like the fascists in Germany in the 1920s and 1930s, the fears of socialism and communism are used to mask their own violence against undesirables in their society. For the Nazis this was targeted particularly to German Jews. It should be no surprise when you scratch under the surface of the far-right in the US you find the same odious anti-Semitism lurking alongside the racism and xenophobia. A not too insignificant number of the people who attacked the US Capitol peddle in anti-Semitic conspiracy theories online and were wearing Nazi and even Holocaust-apologia paraphernalia alongside the Confederate battle flags and MAGA hats.
I can also imagine some who abhor the violence that took place in DC would raise an eyebrow over my analysis. There are people who want to say that the US is better than this, and that it is not who we are. This is of course tied into the mentality that if we get rid of Trump, we get rid of the problem. The thing is though that this kind of violence we saw in DC is not that different from the violence enacted against Black, indigenous, migrant, poor, and LGBTQIA+ communities on a near daily basis in the US, the only difference is that this violence was far more explicit and open and therefore undeniable. Trump is monstrous, but he also pulled down the glitzy façade that was always present that hid this from sight. This is who we are, whether the violence comes from an angry mob staging an insurrection or by police and military against the marginalized, the violence is still the same because it is linked back to that original sin which says that for some to have prosperity others must suffer.
So, where do we go from here?
This is a difficult question, and each and every one of us has a role to play. Aside from removing Trump from office, the answers are somewhat uncertain. There is also concern that by removing Trump or taking any major action in response we would be making Trump a martyr and further inflame the far-right within the US. However there needs to be a response to this, things are already broken and when we do not acknowledge that brokenness, we only create further damage.
Since Joe Biden’s victory in the presidential election last November many have spoken about the need for the United States to heal. I fully agree, the United States needs to heal. But few seem to talk about what exactly the US needs to heal from. I think some hope that maybe there is some way to return to a kind of innocence that existed in the past before Trump’s presidency, looking to the 90s before 9/11 or even when Republicans had “integrity” like when Eisenhower was president as models to embrace. As I said though, what we saw yesterday was a manifestation of a primordial violence. No empire born in the coalescence of genocide and slavery will be able to find peace until there is justice. There is no prelapsarian state to which America can return to.
For there to be peace in the United States there needs to be justice. People need to be held accountable for their actions, and we need to take a long look at ourselves in the mirror and reflect on how we got here and then begin the work of changing it.
How do we enact our own small or large acts of violence against Black, indigenous, migrant, poor, and LGBTQIA+ people and communities around us? How do our active or passive actions or indifferences hurt those around us that are marginalized? Do we use our privilege to keep the status quo, or do we work to change the world around us? Do we show love and compassion to the least of these, or do we tune out because the cries of our neighbours are inconvenient to our routine? Do we support groups and policies that work to reconcile and restore the relationships between peoples in our communities, or do we allow for further marginalization to occur? Our actions both big and small have rippling effects and consequences beyond us, we are not islands unto ourselves even if we tend to see ourselves as isolated individuals and not as part of a community where we impact one another.
The past is the only light with which we can see the future. We cannot undo the past, but we can make the past right by embracing justice.
I will continue to pray for my home country as it begins to process the trauma from January 6, and I will continue to pray and work for justice in the spheres and world around me. I know that I am flawed, and I make mistakes. But I can always strive to do and be better. God willing, we are able to overcome the shadows that lurk in our hearts and pull out the logs in our eyes to see the world as it truly is with all of its beauty and all of its flaws. We are a family, but there are people in our family who are frightened and scared because they see the violence from January 6 and recognize that it is all too familiar. As we process our own fear, let us be mindful of the needs and fears of others, and work to make a more just and peaceful society.
Grant, O God, that your holy and life-giving Spirit may so move every human heart and especially the hearts of the people of the United States, that barriers which divide us may
crumble, suspicions disappear, and hatreds cease; that our divisions being healed, we may live in justice and peace; through Jesus Christ our Lord. Amen.
James+
Sunday, December 27, 2020
The Cross and the Crib: A Homily for the Feast of S. John the Evangelist
Genesis 1:1-5, 12-19
Psalm 92:1-2, 11-14
1 John 1:1-9
John 20:1-8
Sunday, August 30, 2020
The Path Towards Kenosis: A Homily for the Twelfth Sunday after Trinity
Psalm 26:1-8
Romans 12:9-21
Matthew 16:21-28
Preached over Zoom at St. Thomas’s Anglican Church
Toronto, ON
+In the Name of the Father, Son, and Holy Spirit
Poor Peter. You really have to feel for him. The scene in today’s Gospel follows immediately after last week’s scene where Peter correctly identifies Jesus as “the Messiah, the Son of the living God” and receives the highest of praises from Jesus for this divinely inspired revelation. Any yet, soon thereafter, Jesus rebukes Peter, rather harshly, because Peter tries to dissuade Jesus from heading to Jerusalem to face his Passion. Jesus tells Peter “Get behind me, Satan! You are a hindrance to me; for you are not on the side of God, but of men.”
Perhaps Peter is riding high on the praise he received from Jesus in last week’s gospel and hopes to once again provide some of that divinely inspired insight to encourage or convince Jesus that he does not need to go to his death in Jerusalem. Peter had good intentions that were informed by his personal relationship with Jesus and the theology of his time. As Origen of Alexandria and Saint John Chrysostom explain, Peter could not conceive of the Messiah, the Son of the living God, having to endure suffering and death and was therefore afraid of what Jesus was saying to his disciples. Death was something beneath God, something that God could not experience. The Messiah was not supposed to die, rather he was to restore the Earthly Kingdom of Israel and establish it over all the nations. The Messiah was to make a new empire that would conquer and subjugate the powers of this world. This was what Peter was taught, this was the eschatological hope people had in the Messiah, and so he sought to rebuke and correct Jesus for not fulfilling his expectations. Peter had good intentions.
As the saying goes, the road to Hell is paved with good intentions. Peter desires a world free from the injustices of his era, but he has set his eye on earthly or human things—the desire for power and might making right by replacing one empire with another. This scene between Peter and Jesus evokes the final temptation the Devil puts before Jesus in the Wilderness. The Devil took Jesus to the top of a high mountain showed him all the kingdoms and empires of the world and tells him “All these I will give you, if you will fall down and worship me.” Satan offers Jesus his own empire over all the earth to rule and dominate. Jesus replies in a manner foreshadowing his rebuke of Peter “Away with you, Satan! For it is written, worship the Lord your God, and serve only him.” Both Peter and Satan attempt to draw Jesus away from the will of God and focus on earthly power and might, and though Peter’s intentions were good, Jesus still draws the comparison between the two because ultimately the consequences of Peter and Satan’s attempts are the same, focusing on power and might causes people to stumble on the path towards righteousness.
Rétire-toi, Satan by Jacques Joseph Tissot |
Jesus in his incarnation experiences an act of kenosis, or an act of self-emptying of himself, save for his love for us, in order to live among us and to suffer, die, and rise again to redeem and restore this world. Jesus empties himself of power and might, and through his Passion he receives glory and majesty and opens the way for humanity to be transformed. The Kingdom of God is made manifest by Jesus’ sacrificial love on the cross. Jesus therefore invites us to become like him by taking up our own crosses and following after him so that we too can manifest the Kingdom of God in this world.
Earthly and human power cannot alone change this world. Too often we are caught up in our pride, greed, and wrath and these things can cloud our judgment when we try to follow Jesus. We can be like Peter and focus on the earthly without giving thought to the heavenly. We can desire our own mini empires to rule and dominate over. We may have good intentions, but if our desire is not aligned with the Heavenly Will, if we focus on our own will and desire for power and wealth, we will stumble along the road following Christ. We can end up responding to harm and evil done to us in ways that can compound the error. When that happens nothing truly changes, nothing is transformed. However, we can also be like Peter because by the Grace of our Father in Heaven we, as individuals, as a community, and as Church can embrace that which is “really life-giving and detecting what might appear to be life-giving and freeing, but in reality is killing us” and “make a decision about what is of ultimate value and importance in this life.” as Fr David said last week. When we accept Jesus’ invitation to follow him, we become open to being transformed by him.
Jesus’s kenosis, his emptying of himself, is the model that we ought to embody if we wish to follow after him. Jesus invites us to empty ourselves, deny ourselves, turn away from our pride, our ego, and our domineering, and take up our cross, those tools of our own sacrifice, service, and love, to follow him. We empty ourselves to find ourselves, and in doing so we can orient our will towards God. Saint Jerome in his commentary on this Gospel says that “he who lays aside the old man with his works denies himself. He is one who says: ‘But I live no longer, but Christ lives in me.’ And he who is crucified to the world takes up his own cross. Now the one to whom the world has been crucified is following the crucified Lord.” When we empty ourselves, Christ comes to embody and dwell within us.How can we do this though, how do we deny ourselves, take up our cross, and follow Jesus?
Turning to Saint Paul, the Epistle for today from Romans gives us the instructions on how to do this. I will not repeat the whole of the Epistle, but in it Paul emphasizes on the need for humility and love to be the guide on our way to follow Jesus, “Bless those who persecute you; bless and do not curse them. Rejoice with those who rejoice, weep with those who weep. Live in harmony with one another; do not be haughty, but associate with the lowly; never be conceited. Repay no one evil for evil, but take thought for what is noble in the sight of all. If possible, so far as it depends upon you, live peaceably with all.” When we act with love, compassion, and justice to all, including those who have wronged us, we embody Christ’s love for all people. Serving the needs of others opens the way to denying our pride. We no longer exist solely for ourselves or those things we can seek to dominate over, we walk the way of service, sacrifice, and love with Christ who redeems and transforms this world.
Peace and love towards not only our friends and neighbours, but also towards our enemies can sweep away the stumbling blocks that keep us from following Christ because peace and love fundamentally transforms the path that we are walking upon and clears our vision as we walk that path. When we turn away from might, power, pride, ego, and earthly things we align ourselves to the Will of God and it is in this place that we receive the divine wisdom to identify correctly who Jesus is and to follow after him. Rather than building an earthly empire of might and power, we work with Christ to build the Kingdom of God here on Earth. We no longer walk that road alone but do so as a community supporting one another, we each become like Christ to one another. We carry our crosses, but we are also carrying each other’s crosses.
Here, in this place, we find Jesus among us, and we will see the “Son of Man coming in his kingdom.”
Amen
Wednesday, July 22, 2020
There's Something About Mary (Magdalene Edition): A Homily for the Feast of S. Mary Magdalene
Psalm 30.1-5
John 20:11-18
St. Thomas’s Anglican Church
Toronto, ON (Preached over Zoom)
+In the name of the Father, the Son, and the Holy Spirit
Mary Magdalene from James C. Lewis's Icons of the Bible project. |
Mary is indeed important, but many often approach her with a particular theological project in mind without often considering the person presented in the Bible. We know so little about her, and because outside of this one scene in the Gospel of John, she does not speak. Therefore, people often put words into her mouth. The theologian Martín Hugo Córdova Quero notes that Mary is often cast in binary roles within the classical, the so-called gnostic, and the modern interpretations of her. In the traditional western view of the Latin church, Mary is a prostitute who becomes a penitent saint who quietly waits at the feet of Jesus seeking lifelong absolution for her supposedly sinful career choice. In the so-called gnostic tradition, Mary is a woman who has to be defeminized to become a virtuous and masculine member of the spiritual community. And in the modern and twentieth century interpretation, Mary is no longer a sex worker but is now a proto-capitalist entrepreneur and businessperson who becomes a leader in the early church. These depictions are often held as mutually exclusive to one another, and some are considered more positive than others. Indeed, the modern interpretation is in many ways a liberating interpretation because Mary is an active agent and leader in the early church and in the early Jesus movement.
"Jesus appears to Mary" from Douglas Blanchard's Passion of Christ: A Gay Vision series |
Jesus however has a way of troubling those waters of normalcy that we desire in our lives by challenging the binaries that we impose on ourselves and others. Jesus makes the indecent decent and the decent indecent, and Jesus helps us to look beyond the roles we impose on ourselves and others to see the human being in front of us for who they truly are, someone beloved by God and someone who is vital to the sharing of God’s Kingdom as an active agent. This is why Jesus associated himself with the poor, the oppressed, and even with sex workers, because they are the ones who will inherit the Kingdom of God, and therefore they are the ones who share the Good News with the rest of us.
With Mary we can look beyond the binary roles that were established for us and for others to see what a true follower of Jesus looks like. Through Mary, we see the person who loved Jesus, who listened and accepted his teachings, who was there through the entirety of his passion and death, and then after his resurrection shared his message with the apostles and the world. In turn we see the Son of God who was also clearly close to Mary, who welcomed her into his closest ranks, and tasked her to be the herald of his resurrection. Here in the Gospel of John, we hear Mary speak for the one and only time in the New Testament, and it is here that she alone receives a personal Christophany or manifestation of the risen Christ from Jesus. The other apostles see the risen Christ, often in groups, but Mary alone receives this personal appearance. Mary has agency and makes requests of Jesus. Jesus responds with care and affection to the genuine human needs of Mary. It is in the close and interpersonal relationship between Christ and Mary that we see how the Kingdom of God is made manifest in our lives, through the love we share with one another. Therefore, in our personal love and close affection with Jesus, we are tasked like Mary to go out and tell the world of Christ’s resurrection irrespective of who we are or the roles society places and imposes on us.
In this way, we too become apostles to other apostles.
Amen
Thursday, May 21, 2020
On the Edge of the New World: A Sermon on the Feast of the Ascension
Psalm 47
Ephesians 1:15-23
Luke 24:44-53
St. Thomas's Anglican Church
Toronto, ON
“And it came to pass, while he blessed them, he was parted from them, and carried up into heaven.”
+In the Name of the Father, Son, and Holy Spirit
It is tradition to extinguish the Paschal Candle following the Gospel on the Feast of the Ascension |
Syriac icon of the Ascension |
Christ’s pains are revealed and glorified in heaven, and just as those pains were lifted into heaven, so too are our pains lifted up into heaven with him. There is no theosis, no union or restoration of our original divinely beheld image without the ascension. Christ shares in our humanity so we can share in his divinity, as Athanasius of Alexandria from the fourth century writes. Jesus’s wounds are known to God and remain present with him, and by those wounds our relationship with God is restored. There is no journey gone so far that we cannot stop and change direction, and Christ’s ministry including his ascension reveals this to us. We cannot go back to the beginning, but we can begin anew, looking back on what has brought us to this point, and looking ahead at what is to come.
And yet, now we remain, here on earth in a world that has indeed changed and yet remains all too familiar.
Image from CTV News |
“Jesus had given peace so that they themselves might give it to the whole earth, and he would fill them with his peace, instead of himself. He encouraged them and promised them, ‘I am with you’ so that when he would be raised up from among them it would not sadden them. He is with them and behold, the name of the Father is with them and he will send the Spirit so as not to leave them behind as orphans. His peace is with them and the name of the Father was made the guard, and the advocate carried the riches for the discipleship.
As we stand on the edge of our new world, do not be afraid. Even though we are still in many ways isolated, we are not alone. Even though Christ has gone up into heaven, those burdens that we carry in our lives, the sorrows and the traumas of our present time, the sorrows and traumas of our present experience, are known to God and held dearly and lovingly by God. He will not abandon us. The Holy Spirit brings us ever closer into intimacy with Christ because the Spirit fills us with God’s blessing, peace, and love for us. Even in his departure, even in his seeming absence, do not be afraid, for Jesus tells us to “remember, I am with you always, even to the end of the age.”
Amen.
Sunday, April 19, 2020
Faith Manages: A Homily for The First Sunday After Easter Day
Psalm 16
1 Peter 1:3-9
John 20:19-31
St. Thomas's Anglican Church
Toronto, ON
“Then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you.”
+In the name of the Father, Son, and Holy Spirit. Amen.
Statues by Duane Linklater |
We gathered two weeks ago virtually to commemorate the passion, death, and resurrection of Jesus Christ. During our Zoom coffee-hour last Wednesday, many in our community shared their appreciation for the elegant simplicity of our online Holy Week liturgies. We were still able to capture some of the solemnity, beauty, drama, and joys of Holy Week and Easter. Yet there was a certain melancholy as we could not encounter the usual sights, smells, sounds, touch, and taste of Holy Week. Many people walked away from the Easter Mass with a sense of joy that grows from the celebration of Christ’s Resurrection. But I felt in some ways that the joy of the Resurrection slipped away when I returned to my new normal routine on Easter Monday. I found myself asking, now what? How do we live into Eastertide in the duration of this, and as the quarantine continues on in the weeks to come?
In many respects, our Easter celebration this year has taken on new meaning. We are like the disciples, locked away and living in a state of isolation. Like them, we too have learned that Christ’s tomb is empty, and have learned of Mary Magdalen’s encounter with the risen Lord, and like them in this Gospel we find ourselves locked away. They hide themselves away, venturing outside only for those few errands that are absolutely necessary. However, Jesus breaks into the locked room, not through the door but through reality itself. He offers peace to the disciples and breathes the Holy Spirit upon them. Thomas, however, is not there when Jesus first appears, he is outside, perhaps running an absolutely necessary errand. He hears from the other apostles that Jesus appeared to them but does not believe. He says, “Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe.” Later Thomas and the other the disciples are gathered again in the locked room. Jesus breaks in again presents his hands and his side for Thomas to touch. Thomas, upon realising Jesus is truly and physically there, and declares “My Lord and my God”. Jesus replies, “Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed.”
The Incredulity of St Thomas, Getty Museum |
Jesus’s resurrection is a promise and gift to humanity. What Jesus gives to his disciples and to us is not the gift of his physical body, but the promise and the gift of faith. It is more precious than any physical or worldly treasure. Faith is the promise that the past has meaning and will be fulfilled. It is the promise of a future restored and renewed better than the past ever way. And, though this may cliched, faith transforms the normal into the abnormal the ordinary into the extraordinary. The faith that the resurrected Christ offers to his apostles and to all of us is that where we are and all that surrounds us is indeed good because in his resurrection, he is still embodied clothed with the mundane aspects of creation just as we are. Jesus is resurrected and his body is glorified, but it is still his original body. He is still a human being; his divinity has not consumed or superseded his humanity. The body that he was incarnate in is still a good body and yet it also bears the wounds of its humanity. It is a promise that this world is still good, that this world is still loved and held closely by God even when we are surrounded by uncertainty, fear, or even monotony. It tells us that the normal we find ourselves in, whether it is an old normal, or a new normal, or a new-new normal, is still good enough for God, and God will always come into it and transform it. Christ breaks into our world and is present, even though we might not see or touch him, he is still there.
Evergreen Brick Works |
Faith manages. Faith will manage us through this normal the next new normal and whatever new normal lies out there because faith reminds us of God’s continual presence and renewal in the world. Jesus through his breath upon the world continues to work wonders and signs that are both readily apparent and sometimes hard to see. He is present in every routine day, every quiet walk, every moment with a bored and screaming child, every line-up outside the store, every meal given to the poor, every Zoom call (yes, even the ones that get Zoom-bombed), every hospital waiting room, and every day that lives are saved because we are staying home. Jesus moves in ways that we may see or not see, know or not know, but he is still present, breathing life into this world, even the very walls of our homes. “And many other signs truly did Jesus in the presence of his disciples, which are not written in this book: But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.”
Amen.
Sunday, March 22, 2020
"I am the light of the world": A Sermon for Laetare Sunday during the COVID-19 Pandemic
High altar from St. Ignatius Episcopal Church |
Josh Edelson/AFP via Getty Images |