Showing posts with label Serving the Poor. Show all posts
Showing posts with label Serving the Poor. Show all posts

Saturday, November 16, 2024

Our Church Speaks | Óscar Romero in Salvador, "Courageous"

 

St. Óscar Romera of El Salvador

"An accommodating Church
that seeks prestige
without the pain of the cross
is not the authentic 
Church of Jesus Christ."

+ Óscar Romero,
Martyr,
1917-1980 A.D.

As we see the season of Advent on the horizon, Emmaus City Church is seeking to soak in stories of people throughout the past millenia who have followed Jesus, using Our Church Speaks: An Illustrated Devotional of Saints from Every Era and Place as our resource. As these dear sisters and brothers throughout time and space sought to reflect the humility and holiness of Christ, so do we in the upcoming year:

"Pursue peace with everyone,
and holiness —
without it no one will see the Lord."
+ Hebrews 12:14

Here are recent highlights:


When we handed these books out to our congregation, this is part of the note we included inside each one:

This might seem at first
to be a peculiar Advent devotional. 
But saints often are peculiar people
who stand out 
in a particular time and place. 
In fact, the times when saints shine
the most are times of darkness.
They give glimpses of Jesus’ Light,
which darkness cannot overcome.

Advent begins in the dark
And we, as part of Jesus’ Church,
are called to live as Advent people 
who anticipate Jesus’ coming
into our darkness today to overcome it. 
Ultimately, our hope rests in the God of Advent
who drew near to us 
in Jesus’ first coming
and will come again
to take away 
the darkness forever
and be our eternal Light.
That hope is what saints have embodied
as our sisters and brothers 
across time,
ethnicities, Christian traditions,
nationalities, and more.

As we step into this next year,
our prayer is that we will shine 
all the more with the holy light
of Christ in us and through us. 
And we pray that we
“being rooted and firmly established in love,
may be able to comprehend with all the saints
what is the length and width,
height and depth of God’s love.”
After all, “the Father has enabled us
to share in the saints’ inheritance in the light.
He has rescued us from the domain of darkness
and transferred us into the Kingdom
of the Son He loves.”

This post features an excerpt from Our Church Speaks so that you might also walk some of this journey with us with reflection, prayer, and anticipation for how the Light of the world might shine in your life during this season.


Óscar Romero in Our Church Speaks


 Óscar Romero
Peacemaking Rooted in Love

Óscar Romero served Christ amid the clashing agendas of the Cold War. He was archbishop of El Salvador during a violent civil war between the military-led government and revolutionary guerrillas. Rival Cold War powers funded each side of the war and intensified its fury.

Romero was once known for his cautious and conservative approach to ministry, but this changed with the outbreak of widespread violence. Thousands of impoverished people cried out against both the government and the guerrillas and were subsequently imprisoned or murdered. Seeing these evils, Romero was compelled to speak boldly for human rights and the poor. "Let's say to everyone," said Romero, "we must take the cause of the poor seriously, as if it were our own cause, or even more, for it is indeed the very cause of Jesus Christ."

Romero's courageous defense of the poor earned him many powerful enemies on all sides of the conflict. His critiques of Marxism challenged many revolutionaries. "If one understands by 'Marxism' a materialistic, atheistic ideology that is taken to explain the whole of human existence and gives a false interpretation of religion," Romero said, "then it is completely untenable by a Christian."

Allies of the government opposed Romero for his forceful preaching against the status quo.

"A Church that doesn't provoke any crises,
a Gospel that doesn't unsettle,
a Word of God that doesn't get
under anyone's skin,
a Word of God that doesn't touch
the real sin of the society in which
it is being proclaimed  
what Gospel is that?

Government allies were also threatened by Romero's stand against injustice in the government and military. After a military slaughter of men, women, and children in March 1980, Romero preached a powerful sermon calling on soldiers to abandon their posts. "No soldier is obliged to obey an order contrary to the law of God. No one has to obey an immoral law. ...  I implore, I beg you, I order you in the name of God: stop the repression." The next day, Romero was in a hospital chapel to celebrate Mass. As he stood at the altar, a government agent entered the room and shot Romero to death. Chaos and violence continued, even at Romero's funeral, where smoke bombs went off and gunfire broke out amid the ceremony of over 250,000 attendees. A delegate from Pope John Paul II eulogized Romero during the ceremony. Despite the chaos in El Salvador still evident at the funeral, the eulogist's message was one of hope, calling Romero a "beloved, peacemaking man of God ... (whose) blood will give fruit to brotherhood, love and peace."

Scripture

"Blessed are the peacemakers,
for they shall be called
sons and daughters of God."
+ Matthew 5:9

Meditation: 
Peacemaking Rooted in Love

Thomas Hobbes, a seventeenth-century English philosopher, wrote, "Bellum omnium contra omnes," a Latin phrase meaning, "the war of all against all" or "the war of everyone against everyone." Hobbes describes this as the natural state of humanity  a state of continual fear. 

Fear is underneath all conflict. Fear of not being enough, fear of being left out, fear of being taken advantage of, fear of being the wrong kind of person, fear of being victimized, fear of losing your cherished way of life.

Our news media outlets are fear factories. The way to get clicks and sell ad space is to prey on people's fear. There's a lot of money to be made in making people afraid. If you're willing to stoke people's fear, you can get candidates elected and sell people things they don't want or need.

and since perfect love is 
the antidote to fear (1 John 4:8),
all peacemaking must be rooted in love.
In other words, true peacemaking
in the Way of Jesus must not be rooted
in fear of conflict.

To be a peacemaker is actually
not a very peace-ful vocation.
but they do so motivated by
the love of Christ.

Therein lies the crucial difference
between peacekeeping and peacemaking.

Peacekeeping fears conflict and seeks
to maintain the status quo,
often at the expense of truth-telling
and justice.

Peacemaking does not fear conflict
and therefore does not fear
to tell the truth and seek justice.

Peacekeeping is surface-level homeostasis.
Peacemaking is more like surgery
to remove a malignant tumor
  invasive and often painful.

The gospel paradox of peace is that the cross
  a historic symbol of conflict,
war, torture, and violence  
is now, for us, a symbol of peace.
To make peace in the Way of Jesus is,
therefore, always for the good of the other
at a cost to the self.

Peacemaking requires sacrifice.
It did for Jesus; it does for us too.

Óscar Romero was a peacemaker in the Way of Jesus, and thus his life was filled with conflict and ended in violence.

Peacemaking is now part of the vocation of all Christians. Peacemaking is living out the shalom of the new creation, starting now. Frederick Bauerschmidt, professor of Loyola University, has written, "If Thomas Hobbes is wrong and the book of Genesis is right, then human reconciliation with God, our return to the natural state of things, is inseparable from our reconciliation with each other. To end the war of humanity against God is to end the war of everyone against everyone."

What conflict is disrupting
your corner of the world?
Where might you, motivated by love
(and not fear), enter that conflict
as a peacemaker in the 
Way of Jesus?

Prayer

Almighty and everlasting God, You created us in Your own image. Grant us, inspired by the witness of Your servant Óscar Romero, grace to contend fearlessly against evil and to make no peace with oppression; and to help us to use our freedom rightly in the establishment of justice in our communities and among the nations, to the glory of Your holy name, through Jesus Christ our Lord, who lives and reigns with You and the Holy Spirit, one God, now and forever. Amen.

pgs. 59-61

Additional Advent Resources:

Monday, July 3, 2023

With Dependence on Jesus, We Find the Freedom We Need




No more chasing useless things; You're our King. We declare our dependence! 


During this extended holiday weekend of 2023, we get to be reminded again of all that Jesus has done, is doing, and will continue to do to reveal that "It is for freedom that Christ has set us free" (Gal 5:1). 

As Lecrae sings in "Set Me Free":

Take the shackles off my feet so I can dance 
I just want to praise You ... 
Shackles on my feet, O, they won't let me be, 
Won't You set me free? 
Break this hold on me ... 
I got them shackles off my feet! ... 
I couldn't move, but now I'm free!

May the Kingdom of God break in to provide true freedom in Christ now for all who call the city of Worcester, Massachusetts home. 

Throughout this summer, my prayer is that Emmaus City Church would also grow in the freedom of realizing our dependence on God together. It in Him that "we live and move and have our being" (Acts 17:28). Urban Doxology provides songs from their two albums, Urban Doxology and Bread for the Journey, as a soundtrack for how to live into this reality. One song in particular, "Declaration of Dependence," helps encapsulate (along with their reading of Isaiah 58) the desires and cries of my heart for Emmaus City Church. May our worship this weekend bring forth an urban doxology throughout Worcester that reveals Christ's power made perfect in our weakness so that we and those around us might experience all the freedom experienced when we depend on the grace of God.

Isaiah 58 Scripture reading by Urban Doxology

Cry aloud, shout, lift up your voice like a trumpet! 
Declare to My people their rebellion. 
Tell My people what's wrong with their lives. 
They seek Me daily and delight to know My ways. 
They ask Me "What's the right thing to do?" 
They act like righteous people 
Who would never abandon the Word of God.
"Why have we fasted," they say "and You have not seen it?" 
"Why have we humbled ourselves and You have not noticed?" 
"Why aren't you impressed?"

Here's why: It's because you are fasting to please yourselves.
You fast, but you argue and fight over small things. 
You fast, but you attack those who don't think and act like you. 
This kind of fasting will never get you anywhere. 
You go through the motions, bowing your heads like plants, 
Bending in the wind, dressed in clothes for mourning. 
Is that what you call a fast, a day acceptable to God?

This is the kind of fast I'm after: 
To break the chains of injustice, 
Lighten the burdens, 
Free the oppressed, 
Cancel the debts, 
Share your food with the hungry, 
Give shelter to the homeless, 
Clothe those who need it. 
Don't turn away from your own flesh and blood. 
They are your family. 

Then your light will break forth like the dawn! 
Your healing will quickly appear! 
Your righteousness will go before you, 
And the Glory of God will go behind you! 
You will call, and God will answer! 
You will cry for help and God will say, "Here I am!" 
Remove the heavy burden of oppression. 
Do away with the gossip and finger pointing. 
Feed the hungry. 
Help those in trouble. 
Then your light will shine out from the darkness, 
Your shadowed lives will be bathed in the sun, 
And God will guide you always.
He will satisfy your needs in the emptiest of places, 
Restoring your strength. 
You will be like a well-watered garden, 
Like a spring whose waters never fail.

Restore.
Renovate. 
Rebuild the broken in your community. 
Raise up the age-old foundations. 
You will be called the Repairer of the broken systems, 
Restorer of home and community.

Urban Doxology, 2014 A.D.

We're done with clinging to the 
Ways that box us in. 
Now we know we want to lean onto the 
Love You're offering. 
For too long we put our 
Faith in our own strength. 
We must submit unto the 
Reign of our true King.

So as a nation we call a mighty 
God who's waiting on a simple 
Declaration of our dependence, 
Back to Him is where we want to be. 
Now we see that we're 
Nothing without our King. 

We're gonna fall unless we're 
Holding to Your hands.
Too many bruises come from 
Making that mistake. 
We'll let You be the One who 
Heals our every ache. 
Not gonna take a step 
Unless You lead the way. 
(Repeat chorus

Selfish love and selfish gain 
Left us empty singing, 
"We declare our dependence!" 
We're finding refuge in Your name 
We don't want the fame 'cause 
We declare our dependence! 
We will trust in nothing else, 
You're our help, singing, 
"We declare our dependence!" 
No more chasing useless things! 
You're our King! 
We declare our dependence! 

We (We) 
De (De-) 
-Clare (-Clare) 
Our dependence!

P.S. Urban Doxlogy is connected with East End Fellowship in Richmond, Virginia. East End describes themselves as "a a multi-ethnic, economically diverse Christian church in the east end of Richmond, seeking God's joy and justice for our neighborhoods out of love for Christ," a beautiful statement that they truly embody. You can read more about East End Fellowship's origins here: Skylines & Silhouettes | Worcester, MA + Richmond, VA.

I've had the privilege to join with East End for a couple of their Sabbath gatherings. One of those Sundays, Doug Paul preached from Luke 9:1-19 and invited us to remember that King Jesus isn't inviting us to step into a miracle we can do, but to step into miracles that only He can do in our lives, in our neighborhoods, and in our city. To read such a miraculous story, check out this post featuring an excerpt from Doug's Ready or Not: Kingdom Innovation for a Brave New World:


On that day with East End, the Spirit of God was tangibly present in the words being sung, prayed, and voiced by the multicultural and socioeconomically diverse children, women, and men who I was able to stand with, sing, and cry out to God with together.

May God's Kingdom come, His will be done.
Jesús nuestra Rey, venga Tu reino! 
🙏💗🍞🍷👑🌅🌇


With blessings of presence and peace,

Rev. Mike "Sully" Sullivan

Friday, June 17, 2022

Saturday, June 18 | Learn How to Fight Sex Trafficking w/ Rt. 1


Infographic from the University of New England


Trafficking 101: A Christian Response to Sex Trafficking in Worcester, Mass. with Route One and Bonnie Gatchell this Saturday, June 18 at 4 p.m. 


The United Nations Office on Drugs and Crime describes human trafficking as "the acquisition of people by improper means such as force, fraud or deception, with the aim of exploiting them.” This doesn't require a movement from one place to another. A person merely needs to be exploited through force, manipulation, or coercion to be considered trafficked. This type of abuse does not happen for those just overseas. It happens right here in Worcester. In order to learn more, Emmaus City has: 

+ hosted a sex trafficking seminar with Route One on with Jasmine Grace Marino, founder of Bags of Hope
+ participated in a workshop with Sarah Durfey Dunham, founder of The Abolitionist Network. 
+ welcomed Cara Garrity from Route One to join us and share during the International Justice Mission Freedom Weekend 
+ And on Saturday, June 18 after our service, we will welcome Bonnie Gatchell, co-founder of Route One, to share more about how we can grow in awareness and advocacy in our city.

I was introduced to Bonnie back in May 2016, when another person from Emmaus City and I were generously invited to come to Boston and hear about how sex trafficking is being recognized and confronted by humble and courageous people in the greater Boston area. Bonnie helped lead the discussion. You can also hear more from Bonnie through the Tedx she gave at Wellesley College.

On that day in Boston, I learned that 83% of those who are being exploited in the U.S. are American citizens. And out of all being exploited, 40% are children. Nearly 90% of those in the commercial sex traded were sexually abused as children. For example, 90% of women who work in strip clubs were abused before 18 years old, and nearly 80% of these women who are working in the clubs experience shame and low value. And 1 out of 3 women in the U.S. has a whole have been abused in some capacity. The average age of women in the sex industry is 14-62 years old. Many of these statistics are provided by the U.S. Justice Department in their focuses on labor and sex trafficking.

In Boston proper alone, there are 250+ pimps. Pimping or street hustling tends to be a family affair that is passed down from a relative. It's less risky and more profitable to sell women than it is to sell drugs. If the world's oldest profession is prostitution, then the world's oldest oppression is being trafficked. 

Jasmine Marino, Survivor, Advocate, and Founder of Bags of Hope 


Along with learning the statistics and information above, Emmaus City Church had the privilege of hearing from Jasmine Grace Marino when we welcomed her to Worcester. Jasmine generously told us her story of being trafficked, while also sharing how she now lives and works to give other girls hope. She made it off the streets, and she believes other can, too. Jasmine put another face on the issue of sex trafficking in Massachusetts. She told us her story to help educate us about the complex trauma trafficking victims experience and the difficult, often messy work of recovery. The darkness and damage is real. Jasmine grew up in Revere. She met a boy who promised her more love and more possessions than she had received before only to be persuaded over time to be trafficked by him from a nice house in Chestnut Hill that was called a "stable home" with other "wife-in-laws." 


Infographic from the University of New England

How did she deal? She disassociated and unplugged. The fast amount of money became addictive. But the prostitution wasn't victimless. It wounded her mind, body, and soul. It often involved physical violence (ex. slaps and a forced abortion), control, and manipulation to keep her and other girls enslaved even when they want to get out. It was like domestic abuse on steroids. On her website, jasminegrace.org, she shares more of the details of her story through blog posts that include her journal entries from when she was held captive mentally and emotionally for eight years. She has also released her book, The Diary of Jasmine Grace: Trafficked. Recovered. Redeemed.

In reading her story, you will hear about grace of God in the backseat of a car, the very place where she had done so many transactions. She shared how the faithful love of Jesus and the local church God connected her with helped provide her with a glimpse of what she was always searching for: the unconditional love of Christ. The journey was never straightforward, and she continues to need healing, but God has pursued her every step of the way.

The Abolitionist Network Sex Trafficking Systems Diagram


After hearing from Jasmine, Emmaus City Church also invited Sarah Durfey Dunham, who not only helped Bonnie envision Route One, but also founded The Abolitionist Network, to come and help us learn more. From their website, the The Abolitionist Network connected with the Emmanuel Gospel Center in Boston states that they "equip leaders to understand and abolish systems of human trafficking." They are a community of leaders seeking to understand the systems driving human trafficking in Boston and beyond in order to better learn effective Church engagement. They ask: "What does it look like for our local congregations to be the hands and feet of Jesus in our neighborhoods; preventing, identifying and ultimately ending abuse and exploitation?" Below is a very helpful diagram they created to reveal how one steps into the world of sex trafficking in Massachusetts.





You can also check out The Abolitionist Network's "Exploitation Response Resource Sheet" to begin to understand what advocacy might look like. Other informative and helpful resources include the My Life My Choice and the WBGH Boston articles: Human Trafficking in New England: The Role of Nail Salons, Sexual and Human Trafficking in the Boston Area, and Human Trafficking: Child ExploitationAlso, for a heartbreaking story about how trafficking is often in plain sight, carefully read Fight the New Drug's article, "Florida Girl in Bathroom Sex Scandal Revealed as Former Sex Trafficking Victim" and "Alia's Story: How I was Sex Trafficked as a Popular Mainstream Porn Performer." And here is one of the most emotional videos I've watched from a survivor: I am Second - Annie Lobert.

Book resources include: 

+ Girls Like Us: Fighting for a World Where Girls are Not for Sale: A Memoir by Rachel Lloyd 
+ The Just Church: Becoming a Risk-Taking, Justice-Seeking, Disciple-Making Congregation by Jim Martin 

Those who are being trafficked in our city need a safe person to be a reference because it takes advocacy, money, and counseling for those involved to get clean and sober. Jasmine shared that the deprogramming is very similar to those who have left cults. There is a bond that occurs between victim and abuser. They need help. It takes time to learn how to live life.

Emmaus City Church is praying and inviting other churches to consider how they might meet, know, and love more exotic dancers in Worcester through faithful care and compassion. What might a first step for you look like? Anna McCarthy shares her story in "I went to a strip club." Is God calling you to have a similar story? Please pray and consider joining us on Saturday, June 18.


Infographic from the University of New England

P.S. For a helpful infographic that pulls together all the images above, check out Fight the New Drug's post entitled "The Inseparable Link Between Porn and Sex Trafficking" featuring a powerful infographic created by the University of New England. Worcester Magazine has also provided some background in our city, "Sex Trafficking: Youth a Disturbing Target".

The Lord bless you and keep you always,

Rev. Mike "Sully" Sullivan

Email Pastor Mike | Website | Visit Us | Support Us | Facebook Us


Monday, February 21, 2022

In This Together Day by Day | Praying Jesus' Abundant Prayer


"Tree of Life" by Shin Maeng at shinhappen.com


In teaching us to pray "our" Father, the life of prayer is given its communitarian cast. We are all in this together. The very language of the prayer with its plural pronouns throughout draws into a larger circle of concern that is not only personal, but also communal and even global in its full reach. + Anna Case-Winters


The Lord's Prayer is an abridgement of the entire Gospel. + Tertullian, early 200s A.D.  
There may never have been another prayer written that was not already contained in the Pater ("Our Father" or "Lord's Prayer"). + Simone Weil
The real voyage of discovery consists not in seeking new landscapes, but in having new eyes. + Marcel Proust


Our Father Who Art in Heaven


This prayer is so very central to our communal life in Jesus' Church. It should form us in our faith and guide our social/ethical practice, sustaining a new identity and lifestyle. Cyprian has an interesting reflection in this regard, "The Teacher of peace and Master of unity did not wish prayer to be offered individually ... as one would pray only for himself when he prays. We do not pray: 'My Father who art in heaven' nor 'give me this day my bread,' nor does each one ask that only his debt be forgiven him and that he be led not into temptation and that he be delivered from evil for himself alone. Our prayer is public and common, and when we pray we pray not for one but for the whole people, because we the whole people are one." + St. Cyprian, The Lord's Prayer, mid-200s A.D.

Also, if we look at Jesus' own use of the "fatherhood" of God, especially here in the Lord's Prayer we may see a bit of a reimagining of the image. An image presumably patriarchal gets turned on its head in a not so subtle way. Class and social standing in patriarchal cultures is determined by who your father is. The children of highborn are given a higher place. Here all are God's children. It is a fundamental equalizing of status. The "our" is not possessive or exclusive as if we have God our own, rather we have been adopted as God's own children.

The first phrase of the prayer moves from the language of intimacy to the language of ultimacy: "Our Father, who art in heaven." From divine immanence likened to the presence and care of a human Father, we shift to divine transcendence, an essential point theologically for Judaism and Christianity. This is no tribal deity, but the God above all gods, the creator of heaven and earth.


Heaven is, at best, "the throne of God" and the whole of the earth, God's "footstool" (Matthew 5:34-35). As King Solomon in his wisdom declares, at the dedication of the great Temple,"Even heaven and the highest heaven cannot contain you, much less this house that I have built!" (1 Kings 8:27). The allusion to heaven lifts our minds to the God beyond our highest and best constructs and constructions. This opening of the Lord's Prayer spans the theological paradox of immanence and transcendence. 
God is, on the one hand, really in the world. God is, on the other hand, always more than the world.


Hallowed be Thy Name


The prayer is God-centered and begins with three petitions that pertain to God as God  the hallowing of God's name, the coming of God's reign, and the fulfillment of God's will on earth. 

The question posed here will be what "hallows" God's name? To "hallow" is to honor as holy. Ezekiel 36:22-36 provides an interesting glimpse into the meaning of "hallowing God's name." The passage, set in the situation of the exile, begins "I will sanctify my great name," and then describes God's liberation from captors in the exile, a restoration and transformation of God's people. This is a hallowing of God's name.

Thy Kingdom Come


Matthew's Gospel unfolds the meaning of this mysterious, disturbing, liberative, and transformative power of God's reign in our midst. 

Praying the Lord's Prayer is a subversive activity. We are in fact praying for the overturning of the present order and the coming of God's reign on earth in its place.

Thy Will be Done on Earth as it is in Heaven


The reign of God is large enough to embrace not only things in heaven but even things on earth. With these words we implicitly affirm that God cares about worldly matters. The incarnation is probably the place where we see most clearly that our God is a "down-to-earth" God. In Jesus Christ, God takes on material existence  even flesh  for the work of redemption. Our eschatological hope, expressed as "new creation," includes the renewal of all things. 

An ethical implication entailed in these central convictions is the calling to love the world as God loves the world. Can we be as "down-to-earth" as God is? What will it look like for God's will to be done on earth as it is in heaven? The well-being of the whole of God's creation  the flourishing of each and all  would seem to be included. The Sermon on the Mount makes explicit an appeal for mercy and justice/righteousness.

Give Us This Day Our Daily Bread


One of the hopes for the messianic age was that there would once again be manna from heaven. The early church, both Eastern and Western, also understood this petition as a prayer for the "blessing of the messianic banquet, when all God's people will sit down together, with enough food for all." According to the World Food Programme, one person in seven goes to bed hungry every night and will not have enough food to be healthy. One in four children in developing countries is underweight. Hunger is the number one health risk in the world today, killing more people than AIDS, malaria, and tuberculosis combined. The statistics are not improving; in fact hunger has been on the rise for the last decade. Yet statistics reveal that there is sufficient food. "There is enough food in the world today for everyone to have the nourishment necessary for a healthy and productive life. It is not possible to pray this prayer with this petition and withhold bread from the hungry. A commitment to sharing bread is implicit in the act of praying this prayer.

To pray in this way is to acknowledge our own need as well. Anguish and expectation infuses the prayer. It challenges our self-sufficiency and arrogance. In a sense, we all petition as needy, hungry, vulnerable people. We did not bring ourselves into this world. Neither can we sustain ourselves. All of us are born into a state of complete dependence on others for care and provision. We are "born needy," having nothing that we have not received. This petition recognizes that this is how it is with us. In our relationship with God, it is all the more so. It is God who has made us and not we ourselves (Psalm 100:3). "Absolute dependence" is the way it is in our relationship with God whether we see that or not. We approach God with our hands open to receive. In this regard, we are all on the same footing before God when we offer this prayer  regardless of social, political, or economic status.

The meaning of the prayer is, however, significantly shaped by our situations. For those praying from situations of poverty this is clearly a prayer about survival. Prayed in situations of prosperity, the petition may have additional implications. When we who have more than we need pray for daily bread, this becomes a disruptive prayer. We constrain our ordinary expectations for "more than enough" if we pray this prayer from the heart. As John Calvin cautioned, "those who, not content with daily bread but panting after countless things with unbridled desire, or sated with their abundance, or carefree in their piled-up riches, supplicate God with this prayer are but mocking him." 

In this petition there is an implicit critique of habits of greedy hoarding. We no longer ask to have more than we need. As with the manna in the wilderness, we are called to trust that God will provide on a daily basis  "morning by morning" (Exodus 16). Gregory of Nyssa also pointed out the irrationality of praying this petition while seeking our bread at the expense of others. We cannot pray this prayer when we are "wedded to our own security or prosperity." 

It may be that the unjust distribution of resources means that some do have daily bread while others hoard it. The wealthy may eat of the bread of injustice, acquired through "loans, interest, debt, high prices, limiting supply, taxes or tariffs" shortchanging workers and pursuing profit while depriving persons. We may get our daily bread in ways that defraud others of theirs. "All that we acquire through harming another belongs to another."

Perhaps it is no accident that the petition for forgiveness and deliverance from evil follows close upon the prayer for daily bread. The hunger of masses of people in a world of abundance is a sin. The shortage of food is not due to any shortage of God's generosity and gracious provision for our need. It does not have anything to do with any failing in the fecundity of the earth. It has to do with structures of injustice and temptations of greed and patterns of consumption that destroy rich and poor alike. These are evils from which we all need to be delivered. Disciples are called to a ministry of feeding hungry people. Jesus said to them, "They need not go away; you give them something to eat" (Matthew 14:16). To pray "give us this day our daily bread" is to commit ourselves to ensure that all of us have bread.

And Forgive Us Our Debts as We Forgive Our Debtors


God's forgiveness comes first and makes it possible (and necessary) for us to forgive others. The cautions in vv. 14-15 do not mean that God's grace is conditional; rather they remind us not to presume upon God's grace. God's grace is free but it is not "cheap."

Asking for forgiveness and acknowledging debt are difficult things in our culture. We spend much of our time trying to prove ourselves to be in the right, not needing forgiveness. Furthermore, can we pray, "forgive us our debts" while taking such care to establish that we do not really owe anyone anything  that we are "self-made" people? When we ask for forgiveness, we have given up all claim to being right or self-sufficient. We have acknowledged a debt to God and to others, admitting that we stand in need of reconciliation and restoration in our relationships. Our readiness to come before God is connected with our readiness to ask forgiveness. 

In the Sermon on the Mount we are charged, "When you are offering your gift at the altar, if you remember that your brother or sister has something against you, leave your gift there before the altar and go; first be reconciled to your brother or sister, and then come and offer your gift" (Matthew 5:23-24).

As we are more rooted in Christ, we come to share in God's loving nature and are less and less able to withhold forgiveness  that is a "power" we give up. Forgiveness is, in a way, a giving up of power. We come to recognize that we really cannot live without the other and the word of mercy and the healing of what has been wounded. Neither the forgiver nor the forgiven acquires the power that simply cuts off the past and leaves us alone to face the future: both have discovered that their past, with all its shadows and injuries, is now what makes it imperative to be reconciled so that they may live more fully from and with each other. To forgive heals some of the damage as it releases the one forgiving from imprisonment in malice and resentment and desire for retaliation. Anne Lamott quipped that, "Not forgiving is like drinking rat poison and then waiting for the rat to die." The petition, "forgive us our debts, as we forgive our debtors" has global dimensions as well as personal and communal dimensions. The word translated "forgive" (aphesis) is the same word used in the Septuagint for the jubilee year, which called for a forgiveness of debts (Leviticus 25:8-55) and restoration of the land to families who had, through debt, become dispossessed. This was to be a protection for those who fell on hard times. The practice allowed for a restoration that put things right and also limited the aggrandizement of the rich and powerful in accumulating the rightful inheritance of others. There was an economic "reset" button that allowed respite and a restoration for the poor of the land. ... A test of discipleship is in the willingness to reorder possessions toward the dispossessed. 

Lead Us Not into Temptation but Deliver Us from Evil


There is temptation to doubt whether God's reign will come and God's will be done on earth. When will that be? What is the delay? Where is God? What is God waiting for? There is temptation to doubt whether we may really receive the grace of God's forgiveness. There is temptation to withhold forgiveness from others even thought it is incumbent upon us as forgiven sinners. It is a temptation to doubt the presence and power of God to "deliver us from evil." There is the temptation, in the face of these doubts, to succumb to the present order, to be coopted by it. This petition includes a plea that we be delivered from evil. There are two "evils" from which we need deliverance: the evil we experience and the evil we do. 

Prayer does not ask that we never experience evil; that would be praying to live in some other world than this world we live in. The prayer is rather that we may be delivered. We pray that we may be upheld by God's presence and power in such a way that those things that would undo us cannot undo us. "Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou are with me ... " (Psalm 23:4).

"Jesus says, 'You cannot serve God and wealth,' and 'Love your enemies ... ' (Matthew 6:24, 5:44). Greed and violence are evils that are destructive in our lives, our communities, and our world. Devotion to wealth and hatred of enemies are evils from which the followers of Jesus must pray to be delivered (Miroslav Volf).

Among the many temptations we face, there remains a temptation to privatize and personalize the petitions of this prayer. When we do this, the prayer does not impinge upon us with its ethical implications or its wider horizon (i.e. global problems of hunger and the debt crisis). There is the temptation to pray this prayer mindlessly, as an empty religious ritual, without feeling its world-shaking power and its implicit requirement to realign our lives for the work of overcoming all that stands in the way of God's just and life-giving reign.

+ Excerpts from Matthew: A Theological Commentary by Anna Case-Winters, pgs. 106-122


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Previous posts on the Lord's Prayer:

Simply Good News | Praying the Good News of the Lord's Prayer by N.T. Wright 
The Divine Conspiracy | The Grandest Prayer of All is the Lord's Prayer by Dallas Willard 
Our Father | Reflections on the Lord's Prayer by Pope Francis 
The Lord's Prayer | God's Will on Earth in Us and through Us as it is in Heaven by Stanley Hauerwas 
+ Disruptive Prayer | Jesus' Strategy for Kingdom Breakthrough by John Smed 
Praying Jesus' Prayer | Receiving & Giving Abundant Life by Mark Scandrette

Soli Jesu gloria.

Rev. Mike "Sully" Sullivan

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