[Epiphany 6B] joy sadhana
Feb. 12th, 2012 09:32 pm-
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The people that walked in darkness have seen a great light. And they that dwell in the land of the shadow of death, upon them hath the light shined. (Isaiah 9:2, Handel's Messiah)
RECENT ACTIVITYAlso, earlier this month my brother commented on my dad's Wall:
[my dad] and [my mom] are now friends.
[my mom] I thought we were more than friends ;)
just curious, why doesn't your relationship status say "married"?Today is the last Sunday of Year B. Happy New Year's Eve, Church.
[my dad]: Originally, it was going to say, "In a Relationship with Golden Lion Tamarin" cause it worked with the silverback gorilla picture, but after I'd put in "In a Relationship," I found I could only end with someone already on facebook. So I just left it.
Watch over those, both night and day, who work while others sleep, and grant that we may never forget that our common life depends upon each other's toil
-from tonight's Daily Office
You also assented to the interviewer’s clichéd formula, “Hate the sin, love the sinner.” I believe that’s a mistake, bishop, because hate is nowhere found in the vocabulary of Jesus. The correct formula is “Forgive the sin, love the sinner.”I'm not certain that distinction makes a pragmatic difference, but it's definitely food for thought.
We are not allowed to speak hate. It results in death for both the hater and the hated.
This is the strange time of year for Christians. There is more and more evidence of the light--it hits the kitchen table at a different angle when you're eating your toast--and yet, we have one more long drink of the darkness, during Lent. It's not a dark-night-of- the-soul darkness, more the dimness of just-before- dawn, the little light by which you can see the soft shapes of things, the sharp insight that comes in the liminal space between sleep and waking. This is Lent: the gaze goes soft, and yet crisp; we look inward, not to be narcissistic, but to see what we can drag out to the curb and leave there for trash, what we can re-use, recycle, recast. It's about new life. It's time to head down to the spiritual basement, out to the curb, basement, curb, basement, curb.***
This weekend in worship:
I'll be kicking off our Lenten sermon series on "Making the Faith Our Own in This Generation." What's it mean to be a Christian in the 21st century? How are we called to re-cast the church, to remake ourselves? What stays, what goes--in orthodoxy, theology, creeds, culture, our own hearts and bodies? What cherished sins must we relinquish, what renewal of the mind embrace?
Handel's other oratorios are all dramatic re-tellings of Biblical events. Messiah is something very different. The libretto is entirely made of Biblical quotations that comment on the events at hand, instead of enacting them. This was an elegant way around the chief eighteenth-century objection for sacred oratorios, for Jesus himself never actually sings.***
The idea of putting the central story of Christianity on the concert stage was a novel and potentially shocking idea. Putting the story entirely in the form of quotations from both the Old and New Testament avoided making the Passion story into an unstaged opera. But this also opened the way for a far greater breadth of symbolic reference.
Charles Jennens used a passage from St. Paul to sum up his musical sermon: "God was manifested in the Flesh, justify'd by the Spirit, seen of Angels, preached among the Gentiles, believed on in the World, received up in Glory." All this is more than a simple retelling of the life of Christ. Jennens' web of quotations draws our attention away from the actual events and towards the theological implications of Jesus's story. In Part II, for example, the tremendously dramatic story of Christ's crucifixion is conveyed entirely through the language of the Old Testament, since these are the prophecies that the Crucifixion is seen to fulfill. And Part III has no plot at all; it is actually a version of the Anglican burial service, emphasizing the resurrection of the body and Christ's victory over sin.