Wednesday, September 27, 2017

WEEKLY COMMENTARY: Two Ways To Look At One's Inventory of Sins



The other night I was walking near the Summit Train Station, when I bumped into a neighborhood friend.  After some "small talk," my neighbor Ben sighed and remarked that Rosh Hashanah would begin at sundown on the next day, which was Wednesday, September 20.  "It is the Jewish New Year's, and my family always celebrates it in the full Jewish tradition," Ben told me.

I was curious about this event.  Being a Christian, I really did not understand much about it, so I asked Ben to tell me more.

"The Jewish New Year differs in some fundamental ways from the secular New Year," my neighbor said.  The observance, for example, is far less of a celebration.  This is because the Jewish New Year is largely a period of introspection that begins with Rosh Hashanah and extends for ten days until Yom Kippur, the Day of Atonement.  This ten-day period is meant to be a time of stock-taking, of self-reflection."

"It is customary during this time, for example, to seek out in person those whom we may have offended in the preceding year and ask forgiveness.  So, this period of ten days is a time principally to reflect on how we are conducting our lives, and specifically how we may have messed up.  Given the scope of that task, sometimes I think ten days is not nearly enough time!" he said.

I had to say that as a Christian I regularly search for the same things in my life, and then I ask God to forgive me.

"The ten days beginning on Rosh Hashanah concludes on Yom Kippur, September 29," my friend continued.  "If there is any day of the year when even the most non-observant, non-believing Jew goes to Temple, this is it.  Anyone my age remembers with pride when in 1965 Sandy Koufax of the Los Angeles Dodgers refused to pitch in Game One of the World Series because it fell on Yom Kippur."

I asked Ben, "Why do virtually all Jews in the world go to Temple on Yom Kippur?  What happens there on that day that is so compelling?"

"Well," Ben said, "in the broadest sense, what Jews do in Temple on Yom Kippur is to stand as a community and publicly confess their sins.  The Jewish concept of sin differs in some important ways from that of other religions.  Judaism teaches that humans are born with free will, and are born morally neutral, with both an inclination toward goodness, leading to a productive life and being concerned for others ---- but, also an inclination toward evil, the baser instincts and selfishness.  The moral laws in the Torah ---- starting with the Ten Commandments, but including hundreds of other commandments, are meant to help steer one's behavior toward the good.  To Jews, sin is like an arrow missing the target.  Sinning, in short, is when our actions miss the Biblical mark of "goodness."

My friend continued, "The ways in which individuals can miss the mark during the course of a year are many, and in the Yom Kippur service we stand all together and recite them out loud.  The list we recite ---- and we do it multiple times ---- runs through the Hebrew alphabet with each letter corresponding to a different sin.  This does not mean we have committed only 24 sins (the number of letters in the Hebrew alphabet) but as the confessing group, we have committed the whole range of sins (from A to Z), the full gamut of possible human failings.  For every mark that could have been missed someone among us surely has missed it, and sometime in our lives, we have missed it.

So, we stand together and say aloud, 'We have been arrogant, we have betrayed, we have stolen, we've corrupted our own character, we have corrupted the character of others, we've been deceitful, we've ridiculed good people, we've made misleading statements.'  And every seven or eight sins or so, we stop and ask God for forgiveness (presumably we've already asked forgiveness from the people we have actually hurt).  We say, 'Forgive all these sins, forgive us, pardon us, grant us atonement.'  And then we continue with the list of sins.

Ben added that this full day at Temple is done while observing a complete 24-hour fast!

My friend was silent for a few moments.  Then he said, "I like the Yom Kippur ritual because it presupposes that human beings are fallible, that we all miss the mark sometimes, and that with effort, we can control some of our baser urges and maybe do better next year.  I find reciting the litany of possible failures is a good way to take stock ---- as I say the list out loud together with the congregation, I often think to myself, 'Yup, did that one.  Yeah, did that one, too.  Oh. there's one I'm not guilty of ---- at least not this year.'  For me, there are always more 'guiltys' than 'not-guiltys', but it is interesting year to year to see how my failings either remain consistent or shift with circumstances," he said.

We had just reached my street and I wished there was more time to talk to Ben about the management of sin.  As a Christian, I did not believe that I was born morally neutral ---- it seemed that I was born biased toward sinning, so I was grateful that someone named Jesus had made a very great sacrifice to redeem me.  But, both Ben and I are in possession of free will.  The problem is that often we don't use our free will effectively to live as God directs us.

As I walked toward my house, I began comparing these two very different styles of sin management.  As Ben described the Jewish approach, there is intensity and depth, with sins specifically named and acknowledged.  But, it is done formally only once a year.  However, I did assume that Jews are always free to make a "sin self-examination" informally at any time.

In my experience as a Presbyterian, I recall that every Sunday in Worship we formally acknowledge in general terms  that we are sinners, without publicly being specific about the whole range of sins we may have committed.  But, we do this every week.  Perhaps we only give our sinfulness a glancing blow, but we do it frequently.

I began to wonder if there might be some real value in each approach.  Do we Presbyterians need a little more intensity and depth, while perhaps the Jewish practice would benefit from a little more frequency, in seriously addressing personal sinfulness?  But, one solution does not fit all people!  Each of us must find our optimal intensity, depth and frequency to address the inherent tendency to sin.
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These thoughts are brought to you by CPC's Adult Spiritual Education Team, hoping to encourage you to pursue some personal spiritual growth this fall at CPC.
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Tuesday, September 19, 2017

WEEKLY COMMENTARY: Will Active Interpersonal Involvement At CPC Strengthen Our Faith?



Last Christmas Sunday I attended the main Worship Service at Central Church.  The Sanctuary was packed, but I saw quite a few faces that I did not recognize.  Sure, some of them were out-of-town relatives who had come to Summit to celebrate Christmas with their family.  But, some faces I did recognize, even though they seldom attend our Worship and have little apparent connection with CPC other than attending Christmas and Easter services.   Some of us call them "C.E.O's", meaning Christmas and Easter only.

While some of these folks volunteer for charitable causes outside the church, and that is much appreciated, that usually happens in a secular context.  It may be hard for them to connect that charitable activity directly with their faith.   But, is that really so bad?  We all must make choices in how we spend our time, even when we are not doing it selfishly.

But I wonder if there is some way for us to make these choices, and at the same time use our choices to strengthen and clarify our faith, by working through "the body of Christ", as some people call the church?  It seems to me that extending ourselves to others in our church family, or working with other CPC members to extend ourselves to outside parties, has the advantage that we  already share some important values with each other and can more efficiently "make a difference."  Isn't this the essence of what Jesus sought in us?  What can each of us do today to be more consciously participatory with other members of our church?  How can we strengthen our community in Christ, stimulate our own spiritual journeys and fulfill our mission to bring others to Christ in a loving, supportive and safe manner.

What can each person do?

1.)  Sit somewhere different in our Sanctuary each Sunday for the next eight weeks.  Each week identify at least two individuals that you don't know, introduce yourself  and Invite them to Take Ten for coffee after the service.

2.)  When you see someone or a couple obviously new and unfamiliar with our Worship Service, introduce them to an Usher (Deacon) who will record their name and some contact information.

3.)  Volunteer to be part of a CPC activity that makes you comfortably uncomfortable and creates an impact on others.  Perhaps it could be working with the homeless, or at a food pantry, or being still and listening to a friend or colleague in an assisted living home.

4.)  Demonstrate active listening that shows empathy towards others who may be unfamiliar to you.

5.)  Become more self-familiar with the biases and assumptions that you possess, and do not let them interfere with your personal or church-member interactions.

6.)  When you see someone standing alone while you are in a group, invite them to join you.  The intentional act of invitation sends a powerful signal of inclusion.

7.)  If you have a particular skill, interest or experience relevant to the programs of the CPC "body of Christ," be proactive as you seek to engage that gift.  Do not wait to be discovered and asked.  Make your interest and willingness to serve known to the leadership of the church.

Even a stable, long-standing congregation like CPC's can have more work to do to ensure that it's congregational culture continues to encourage strong participation by members.  It doesn't "just happen." Our CPC participation must be more than just attending Worship on Sunday mornings, for an hour.
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These thoughts are brought to you by the Adult Spiritual Education Team at CPC, hoping to encourage your personal spiritual growth this Fall. 
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Wednesday, September 13, 2017

WEEKLY COMMENTARY: Are Islam and Christianity Really Different?



Several years ago, the Presbyterian magazine, Presbyterians Today, published an article by Mitali Perkins discussing the questions which often arise in conversation with Muslim friends.  This article has been the resource for the following discussion.  Today, as we seek effective dialogue with Muslims, it is helpful to understand some key differences between Islam and Christianity, as well as what we share in common.

Let's start by identifying some shared beliefs.  Christians, Muslims and Jews value prayer, worship, fasting and tithing, but shun the worship of idols.  All three faiths honor and remember Adam, Noah and Moses.  Members of all three faiths believe they are descendants of Abraham, the patriarch of all three religions ---- Jews through the line of Isaac, and Muslims through the line of Ishmael. However, Islam has two main denominations (Sunni and Shia) because of disagreement over the choice of Muhammad's successor).  Christian beliefs also vary somewhat by denomination.

Interestingly,, Christians and Jews are recognized within the Qur'an, the Muslim holy book, as "people of the Book."  Muslims even honor Jesus as a great prophet and believe that he will return to earth.

What are some key differences between Muslims and Christians? 

1.) Do Christians worship one God or three?
Many Muslims mistakenly believe the Christian notion of the Trinity includes God, Jesus and Mary. Others cite the Christian belief in the Trinity as another example of polytheism.  How can we talk to one another about God as a single discrete entity, they ask?

However, Christianity, like Islam and Judaism is monotheistic.  Father, Son and Holy Spirit are one in substance.  We all worship a God whose very being is that of an intimate relationship ---- a relationship so knit between  Father, Son and Holy Spirit, that Christians conceive of God as a single entity.

The Qur'an describes our relationship with God in terms of master and slave, but at the same time describes Allah as merciful and compassionate to humans.  Christians affirm this view of God because our Scriptures also describe God as almighty, but a merciful, compassionate master.

2.) What is believed about the Bible?
For Muslims, God's full revelation came in their holy book, the Qur'an, a complete code of laws, rules and regulations given by Allah to govern all life and social behavior.  As Christians, we too submit ourselves to a holy book.  We believe that the Old and New Testaments are the Word of God with the power to change lives.  However, while the Qur'an's rules dictate all aspects of Muslim life, the Bible's focus is on the nature of God and our relationship to Him.

Christians believe that God's full revelation came in Jesus.  The Bible's purpose, thus, is to lead us into an intimate relationship with God.  From Genesis to Revelation, the Bible portrays the God of the universe as seeking relationship with us and longing for us to cultivate peace in our relationships with one another.

3.) Why do Christians believe that Jesus suffered and died on the Cross?
Jesus (or Isa) holds a high place in Islam as a great Prophet.  The Qur'an also teaches that Isa did miracles, and even calls Jesus the "Word from God" and "Messiah".  But that is where similarities end, because the Muslim holy book claims that Jesus was never killed.  God is sovereign, the Qur'an teaches, and therefore God could not allow Jesus, the great prophet, to die such a violent death.

Because Muslims don't share the Christian belief in original sin, Muslims wonder why we even need the sacrifice of Jesus on the Cross.  But, from a Christian point of view, Jesus' pain and death on the Cross provide us with the greatest gain in our world.  Jesus' humanity and suffering communicate the extraordinary lengths to which our Creator has gone to lavish extravagant love upon sinful humanity.

4.) Why don't Christians obey the teachings of Muhammad?
Christians believe that Muhammad's teachings contain some truth, but they are not part of our Biblical tradition.  Muslims believe that in his teachings, Muhammad corrected texts in the Bible.

The prevailing view in Islam is that everything Muhammad said and did was inspired.  The Qur'an claims that Muhammad has God's decisive seal of prophet-hood, the last and final messenger to humanity.

But while Muslims venerate and imitate their prophet, they stop short of worshiping him or regarding him as divine.  Here, at least, we find some common ground.

5.) If salvation is a gift of God's grace, why do Christians believe they must do good works
Muslims and Christians share a linear view of history, a belief in Heaven and Hell, and a belief in judgment, individual death and the resurrection of the body.  In Islam, those whose good deeds outweigh their bad will attain salvation.  Those whose bad deeds outweigh their good deeds will abide in Hell.  It is love for Allah that motivates the faithful Muslim to keep striving for good, rather than worry about his destiny after death.  Paramount among the good deeds for which Muslims aspire are the Five Pillars of Islam:  Confession of Faith, Prayer,Tithing, Fasting and Pilgrimage.

While Islam calls men and women to submit to God's law, Christianity understands that Jesus has already fulfilled God's law on behalf of the world.  Muslims submit to God's law with the passionate belief that their actions are working to bring in the reign of God.  Christians believe that God's Kingdom has already come.  Christ already accomplished the ultimate reign of God, and therefore we work as hopeful heirs of his promised kingdom.

To Muslims, the Christian emphasis on grace could be seen as a pretext for personal and societal lawlessness.  If God has already forgiven our evil behavior, what is the price for breaking God's law?  History exposes countless examples of people who claimed to follow Jesus and yet were perpetrators of evil.  On the other hand, the Islamic emphasis on submission to God's law could be interpreted as unforgiving legalism from a Christian perspective.  A hopeful outcome of Muslim/Christian conversation, then, would be the movement of a Muslim friend toward grace and a Christian friend toward obedience.
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These thoughts are brought to you by the CPC Adult Spiritual Education Team, hoping to encourage your spiritual growth this Fall.
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Wednesday, September 6, 2017

WEEKLY COMMENTARY: Two Ways To Live A Holy Life In Today's Culture



As Christians, we may sometimes think that if we could just retreat from the secular distractions of "our life in the world," we could live a holy life.

The Essenes were a Jewish separatist group active from about BC 170 until the Roman Legions disbursed them in AD 68.  They had intentionally moved out of Jerusalem and fled to the mountains and wilderness bordering the Dead Sea.  Their goal was to isolate themselves from the prevailing life style of other Jews living in Jerusalem.

The Essenes sought to create a new system of spiritual purity, by isolating themselves from what they saw as the spiritual darkness of the Hellenistic life style that was pervading Jerusalem.  They were seeking a right relationship with the God of the Old Testament, by removing themselves completely from a non-believing society.

The Jewish people had been captives on and off for centuries, so they knew how easy it was to lose one's spiritual purity during forced integration into a different culture and set of religious values. Their answer had been to bond together, isolate as best they could, and support each other in honoring their God, Yahweh.

Do you think it is possible today for normal, ordinary people to live a holy life in the midst of our secular culture, so filled with spiritually dark temptations?  Some Christians feel called to retreat to monastery living, but this would not work for most of us.

Turning to some spiritual practices of today, it is interesting to consider the way the Pennsylvania Amish sect of Christianity relates to the secular world.  The Amish are conservative (some would say "old fashioned"), emphasizing humility, family, community and living separately from the non-Amish world.  This includes a reluctance on the part of some Amish to adopt modern conveniences such as automobiles and electricity.  Many Amish wear distinctive Amish-style clothing.  It is estimated that some 30,000 Amish people currently live within the area around Lancaster, PA.  In that area, one can see today some practicing Amish driving a horse and buggy on the public highway.

The Amish take their beliefs very seriously.  They call for a conscious choice to accept God, which leads to their belief in the all-encompassing and literal authority of the Bible.  To them, family and community are more important than wealth and fame.

To preserve the Amish identity and maintain spiritual harmony, it is said that members are encouraged to surrender their personal aspirations for the sake of "community purity".  These ideals are maintained by keeping all work, play, worship, commerce and friendship within the Amish orbit.  They accept very little involvement in secular American life.  They prohibit habits that feed individualism, greed and other secular tendencies.

The "extreme" non-conformity of the Amish in the midst of secular culture and social values, could serve as a conspicuous spiritual reminder to the rest of us.  While the Essenes tried to live "spiritually pure" lives by removing themselves from the secular world, the Amish seem to have the much greater challenge of living immersed in today's secular culture.

Christians draw much of their faith from reflecting on Scripture, where a strikingly new direction for achieving a holy life was introduced by Jesus.  After the Crucifixion, Jesus appeared to the Disciples and instructed them in what we call The Great Commission:
      
                           "Therefore go and make disciples of all nations, baptizing them
                             in the name of the Father and the Son and the Holy Spirit, and 
                             teaching them to obey everything I have commanded you . . . ."

Jesus was directing us to reach out to other people, regardless of their values ---- because they are God's people.  It seems clear he wanted us by Word and action to show  them that we care about them ---- that they are in community with us, regardless of their faith and secular values. So, for Jesus' followers,and us today, the plan was not to separate from the world, but to take the Good News of our redemption into the world.

What would the Essenes have said if Jesus had given them The Great Commission?

Do you think the Pennsylvania Amish are indeed living out the call of Jesus to be "the light of the world; a city on a hill . . . ."?  In today's world, how culturally different can other people be, before we stop taking seriously their spiritual example?
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          These thoughts are brought to you by CPC's Adult Spiritual Education Team, hoping to encourage you to pursue some personal growth this Fall at CPC.
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