Today's readings: Ps 107:33-43, 108; Hos 11:1-9; Acts 22:17-29; Luke 6:27-38
When Christ tell us to love our enemies, the underlying assumption is that we will have enemies. None of us gets through this life without having at least a few. How are we to love them? As usual, Jesus doesn’t tell us how to feel but how to behave: “Do good to those who hate you, bless those who curse you, pray for those who abuse you” (Luke 6:27b-28). This sounds like the epitome of selflessness, but the truth is we engage in these actions to transform ourselves and our relationships with the world.
Unless we are engaged in a war, referring to someone as an “enemy” can seem melodramatic. To put Christ’s words into action, we can think of our enemies as anyone we don’t feel like blessing, praying or doing good for. Maybe our enemies are social – the people who challenge us at work, school or other social groups. Maybe our enemies are political; few things can set us against each other so quickly, even when we share common goals. Maybe our enemies are inherited through longstanding cultural grudges, and we don’t have any firsthand reason to clash. In all these cases, society teaches us to distrust, outmaneuver or outright harm our enemies. The television reality show turns strangers into enemies for entertainment. Our hands may not be at war, but our hearts certainly are.
If we love our enemies only in an attempt to change them, we are missing the point. While we never want to discourage a move from enemy to friend, having any purpose for love other than love itself will eventually frustrate and disappoint us – and short-circuit the power of love to change our own hearts. How should we pray for our enemies, if not to change them? Just like we would pray for our loved ones. Make no mistake – such prayer sometimes takes an immense effort when we have been wronged or hurt. We can’t wait until we feel like praying for them, for that day may never come. Prayer for those who anger us isn’t hypocritical, it is a discipline crucial to re-shaping our hearts to better resemble Christ's heart.
Loving those who love us is nothing to brag about (v. 32), but loving those who despise us – while expecting nothing in return! – changes both our hearts and the world.
Comfort: Loving our enemies gets easier with practice.
Challenge: Pray for your enemies – and mean it.
Prayer: Teach me, Lord, to love my enemies as Christ loves me.
Evening readings: Ps 33
Tomorrow's readings: Ps 118; Hos 13:4-14; 1 Cor 2:6-16; Matt 14:1-12
Saturday, October 2, 2010
Friday, October 1, 2010
The Joy of Uncertainty
Today's readings: Ps 102; Hos 10:1-15; Acts 21:37-22:16; Luke 6:12-26
The passage beginning with Luke 6:17 and ending with verse 49 is sometimes called the Sermon on the Plain. It parallels many of the themes of the better known and more comprehensive Sermon on the Mount found in chapters 5-7 of Matthew. Verses 20-26 contain a list of blessings and woes that sound very much like the Beatitudes (Matt 5:1-11). This list describes a reversal of fortune in which the afflicted will be comforted, and the comfortable will be afflicted. The images were jarring to their original audience, and can be difficult to interpret and apply today.
When we hear “Woe to you who are full now, for you will be hungry” (v. 25), does it mean we should go hungry? Is the Realm of God a world in which all people are meant to be hungry? What if we are the hungry, and through the grace of God we become full? Into which camp – the blessed hungry or the cursed full – do we then belong?
A simple approach to these questions might be to say if we are full (or rich, or laughing, or popular) at the expense of others, woe to us. A more thought-provoking, and possibly more useful, approach might be to say we should never be completely certain which camp we are in. We would be foolish and ungrateful to reject gifts like a good meal or a roof to sleep under. After all, Jesus encourages us to provide these things to the poor. However, we would be equally (if not more) foolish to believe such gifts mark us as specially favored by God. The type of blessing Jesus speaks of in this passage is a state of right relationship with God. When we become complacent or take this relationship for granted, the relationship will suffer. Too much certainty our poverty is a sign of God’s favor is no better than a belief that material comfort is evidence of the same thing. This tension in the relationship helps us actively evaluate and fine-tune it throughout our lives.
Unwavering certainty in our own state of righteousness – or sinfulness – closes us off from the transformational grace of Christ in our lives, and in the lives of others. The gift of uncertainty keeps us humble seekers, always ready to discover Christ in new ways.
Comfort: The less we think we know, the better we can know God.
Challenge: Contrast the ways in which you are poor and rich.
Prayer: Glorious Creator, thank you for a relationship that always grows.
Evening readings: Ps 107:1-32
Tomorrow's readings: Ps 107:33-43, 108; Hos 11:1-9; Acts 22:17-29; Luke 6:27-38
The passage beginning with Luke 6:17 and ending with verse 49 is sometimes called the Sermon on the Plain. It parallels many of the themes of the better known and more comprehensive Sermon on the Mount found in chapters 5-7 of Matthew. Verses 20-26 contain a list of blessings and woes that sound very much like the Beatitudes (Matt 5:1-11). This list describes a reversal of fortune in which the afflicted will be comforted, and the comfortable will be afflicted. The images were jarring to their original audience, and can be difficult to interpret and apply today.
When we hear “Woe to you who are full now, for you will be hungry” (v. 25), does it mean we should go hungry? Is the Realm of God a world in which all people are meant to be hungry? What if we are the hungry, and through the grace of God we become full? Into which camp – the blessed hungry or the cursed full – do we then belong?
A simple approach to these questions might be to say if we are full (or rich, or laughing, or popular) at the expense of others, woe to us. A more thought-provoking, and possibly more useful, approach might be to say we should never be completely certain which camp we are in. We would be foolish and ungrateful to reject gifts like a good meal or a roof to sleep under. After all, Jesus encourages us to provide these things to the poor. However, we would be equally (if not more) foolish to believe such gifts mark us as specially favored by God. The type of blessing Jesus speaks of in this passage is a state of right relationship with God. When we become complacent or take this relationship for granted, the relationship will suffer. Too much certainty our poverty is a sign of God’s favor is no better than a belief that material comfort is evidence of the same thing. This tension in the relationship helps us actively evaluate and fine-tune it throughout our lives.
Unwavering certainty in our own state of righteousness – or sinfulness – closes us off from the transformational grace of Christ in our lives, and in the lives of others. The gift of uncertainty keeps us humble seekers, always ready to discover Christ in new ways.
Comfort: The less we think we know, the better we can know God.
Challenge: Contrast the ways in which you are poor and rich.
Prayer: Glorious Creator, thank you for a relationship that always grows.
Evening readings: Ps 107:1-32
Tomorrow's readings: Ps 107:33-43, 108; Hos 11:1-9; Acts 22:17-29; Luke 6:27-38
Thursday, September 30, 2010
Mob Mentality
Today's readings: Ps 105:1-22; Hos 5:8-6:6; Acts 21:27-36; Luke 6:1-11
Poor Paul. As if his actions weren’t polarizing enough, the Asian Jews in the Jerusalem temple were ready to string him up for things he hadn’t done. They only had to say Paul had brought Greeks into the temple (he hadn’t), and the crowd dragged him outside, barred the doors, and beat him. Reaction was swift, forceful – and completely unwarranted.
Have you ever found yourself caught up in a mob mentality? It’s easy to separate ourselves from the mob by painting it as a collection of villains, but a mob isn’t always about torch-wielding villagers. In our age of instant communication, the mob may be virtual, but it is no less infectious. We condemn or canonize people over a single image or sound bite. When we are inclined to agree with a given mob’s sentiment, we are less likely to be aware of crossing the line from observer to participant. Take political campaigns: aren’t we more likely to believe and repeat negative things about the opposition? Toss in the need of politicians to “spin” a situation to manage immediate public perception, and careers – even lives – are ruined by a media-driven mob. Even seemingly positive behaviors – for example, responses to natural disasters – are made less effective by mob mentality. Charitable organizations often end up wasting donations that arrive in unmanageably large quantities at the beginning of a disaster recovery, and later run short, because people respond as a well-intentioned mob, rather than waiting to assess long-term needs.
The slow-burning mob, like the one that plotted against Jesus as his teachings began to threaten the status quo, is especially insidious. Today terms like “whisper campaign” describe an indirect attack meant to destroy a person’s reputation. Rather than appealing to a person’s sense of outrage, this type of attack appeals to the ego; we all like to feel like we are “in the know” and a whisper campaign helps us believe we are privy to insider information. We can become part of a mob without ever knowing it. The seeds planted by the Pharisees at the beginning of Jesus’ ministry help prime the mob that eventually yells “Crucify him!”
As people of faith, we must temper our reactions with love and patience. As the hands of Christ, we do not swing blindly at shadows.
Comfort: God made us capable of thoughtful action and reaction.
Challenge: Fact check even the claims you are inclined to agree with.
Prayer: Glorious Creator, thank you for the gift of discernment.
Evening readings: Ps 105:23-45
Tomorrow's readings: Ps 102; Hos 10:1-15; Acts 21:37-22:16; Luke 6:12-26
Poor Paul. As if his actions weren’t polarizing enough, the Asian Jews in the Jerusalem temple were ready to string him up for things he hadn’t done. They only had to say Paul had brought Greeks into the temple (he hadn’t), and the crowd dragged him outside, barred the doors, and beat him. Reaction was swift, forceful – and completely unwarranted.
Have you ever found yourself caught up in a mob mentality? It’s easy to separate ourselves from the mob by painting it as a collection of villains, but a mob isn’t always about torch-wielding villagers. In our age of instant communication, the mob may be virtual, but it is no less infectious. We condemn or canonize people over a single image or sound bite. When we are inclined to agree with a given mob’s sentiment, we are less likely to be aware of crossing the line from observer to participant. Take political campaigns: aren’t we more likely to believe and repeat negative things about the opposition? Toss in the need of politicians to “spin” a situation to manage immediate public perception, and careers – even lives – are ruined by a media-driven mob. Even seemingly positive behaviors – for example, responses to natural disasters – are made less effective by mob mentality. Charitable organizations often end up wasting donations that arrive in unmanageably large quantities at the beginning of a disaster recovery, and later run short, because people respond as a well-intentioned mob, rather than waiting to assess long-term needs.
The slow-burning mob, like the one that plotted against Jesus as his teachings began to threaten the status quo, is especially insidious. Today terms like “whisper campaign” describe an indirect attack meant to destroy a person’s reputation. Rather than appealing to a person’s sense of outrage, this type of attack appeals to the ego; we all like to feel like we are “in the know” and a whisper campaign helps us believe we are privy to insider information. We can become part of a mob without ever knowing it. The seeds planted by the Pharisees at the beginning of Jesus’ ministry help prime the mob that eventually yells “Crucify him!”
As people of faith, we must temper our reactions with love and patience. As the hands of Christ, we do not swing blindly at shadows.
Comfort: God made us capable of thoughtful action and reaction.
Challenge: Fact check even the claims you are inclined to agree with.
Prayer: Glorious Creator, thank you for the gift of discernment.
Evening readings: Ps 105:23-45
Tomorrow's readings: Ps 102; Hos 10:1-15; Acts 21:37-22:16; Luke 6:12-26
Wednesday, September 29, 2010
Tradition
Today's readings: Ps 101, 109; Hos 4:111-19; Acts 21:15-26; Luke 5:27-39
Since Jesus first challenged the Pharisees and their understanding of the law, his followers have struggled with our relationship to custom and tradition. Some, like Paul, are able to see beyond tradition to a wider ministry. Others like the church in Jerusalem have a harder time letting go. Today Christians do not observe many Jewish traditions or customs, but we have added many of our own that can make us seem as rigid as Pharisees. How do we know when to hold on, and when to let go?
Paul’s efforts to gather Gentiles under the umbrella of Christ’s grace caused many to doubt his commitment to his Jewish identity. Like many efforts at inclusiveness, Paul’s acceptance of the other was interpreted by his own community as a rejection. To assuage their concerns, Paul went through the Jewish rituals of purification, but he understood his salvation was in Christ, not in ritual. Modern churches experience this phenomenon when leaders reach out to new people with different customs. My own church struggled with adopting inclusive language, as some people interpreted it as a rejection of the masculine rather than a way to share the Gospel more effectively. From rearranging furniture to changing the structure of the liturgy, some people will resist change – and grace.
But we don’t change for the sake of change. When Jesus, using wine as a metaphor, declares “The old is good,” (Luke 5:39), he is talking about the very old – the love and purpose of God that predates even the law. We tend to think our customs and traditions have always been, and after a time we stop reflecting on the purpose they serve. In some churches, a misstep during the offertory, a bungling of the Words of Institution, or an improperly stored card table can cause great consternation. When this happens, it is time to examine whether our traditions are serving the very old, or if we – like the Pharisees – have lost sight of their true purpose. In the latter case we do not necessarily have to change our traditions, but we do need to renew our relationship to them.
As faithful followers of Christ, we should respect what he respected, and challenge what he challenged. To do this well, we must know why we do what we do.
Challenge: Learn why your church worships the way it does. If no one can really tell you, start a conversation about it.
Prayer: Glorious Creator, I seek to know your purposes.
Evening readings: Ps 119:121-144
Tomorrow's readings: Ps 105:1-22; Hos 5:8-6:6; Acts 21:27-36; Luke 6:1-11
Since Jesus first challenged the Pharisees and their understanding of the law, his followers have struggled with our relationship to custom and tradition. Some, like Paul, are able to see beyond tradition to a wider ministry. Others like the church in Jerusalem have a harder time letting go. Today Christians do not observe many Jewish traditions or customs, but we have added many of our own that can make us seem as rigid as Pharisees. How do we know when to hold on, and when to let go?
Paul’s efforts to gather Gentiles under the umbrella of Christ’s grace caused many to doubt his commitment to his Jewish identity. Like many efforts at inclusiveness, Paul’s acceptance of the other was interpreted by his own community as a rejection. To assuage their concerns, Paul went through the Jewish rituals of purification, but he understood his salvation was in Christ, not in ritual. Modern churches experience this phenomenon when leaders reach out to new people with different customs. My own church struggled with adopting inclusive language, as some people interpreted it as a rejection of the masculine rather than a way to share the Gospel more effectively. From rearranging furniture to changing the structure of the liturgy, some people will resist change – and grace.
But we don’t change for the sake of change. When Jesus, using wine as a metaphor, declares “The old is good,” (Luke 5:39), he is talking about the very old – the love and purpose of God that predates even the law. We tend to think our customs and traditions have always been, and after a time we stop reflecting on the purpose they serve. In some churches, a misstep during the offertory, a bungling of the Words of Institution, or an improperly stored card table can cause great consternation. When this happens, it is time to examine whether our traditions are serving the very old, or if we – like the Pharisees – have lost sight of their true purpose. In the latter case we do not necessarily have to change our traditions, but we do need to renew our relationship to them.
As faithful followers of Christ, we should respect what he respected, and challenge what he challenged. To do this well, we must know why we do what we do.
Challenge: Learn why your church worships the way it does. If no one can really tell you, start a conversation about it.
Prayer: Glorious Creator, I seek to know your purposes.
Evening readings: Ps 119:121-144
Tomorrow's readings: Ps 105:1-22; Hos 5:8-6:6; Acts 21:27-36; Luke 6:1-11
Tuesday, September 28, 2010
From "Either/Or" to "Both/And"
Today's readings: Ps 97, 99, 100; Hos 4:1-10; Acts 21:1-14; Luke 5:12-26
When we argue, typically we are less interested in understanding another person’s point of view, than convincing someone we are right. How often have we felt that if only we could find the perfect combination of words, we could sway an opposing viewpoint? We almost can’t believe someone could disagree with us yet still hold a legitimate opinion. When we move out of the realm of numbers, statistics and case studies and into the realm of faith, opinions may be all we have. The faithful community can survive - and even thrive on - differing perspectives by remembering God is present in all persons and situations.
In today’s reading from Luke, Jesus cleansed a man of leprosy and “ordered him to tell no one” (v. 5:14). Luke doesn’t directly tell us the man disobeyed, but he does say “more than ever the word about Jesus spread abroad” (v. 15). Christ had to go into the wilderness just to find solitude for prayer. However, the man’s disobedience increased Christ’s reputation and following. They had different ideas on how to respond to the miracle, and in the middle of this difference the Spirit worked.
When Paul was ready to leave Caesarea and return to Jerusalem, the prophet Agabus warned him the Jews in Jerusalem would capture Paul and turn him over to the Gentile authorities. Naturally the people did not want him to go. But Paul was “ready to be bound and even to die in Jerusalem for the name of the Lord Jesus” (Acts 21:13). God’s love was present both in Paul’s friends, who wanted him to remain safely with them, and in Paul, who valued his mission over his personal safety. We can imagine the discussion was a lot more heated and heartfelt than Acts describes. In the end, Paul and his friends can agree on one thing: “The Lord’s will be done” (v. 14).
In our homes, our churches, and our world, people of good faith will have very different opinions. Faith sometimes means dwelling in the mystery of God working toward seemingly contradictory purposes. In most cases, we can accommodate each other without compromising our integrity or faith. Sometimes, we may juggle internal contradictions. God is in all of it.
Comfort: We know that all things work together for good for those who love God (Romans 8:28).
Challenge: Ask someone’s opinion without offering your own.
Prayer: Glorious Creator, thank you for the complexities of life.
Evening readings: Ps 94, 95
Tomorrow's readings: Ps 101, 109; Hos 4:11-19; Acts 21:15-26; Luke 5:27-39
When we argue, typically we are less interested in understanding another person’s point of view, than convincing someone we are right. How often have we felt that if only we could find the perfect combination of words, we could sway an opposing viewpoint? We almost can’t believe someone could disagree with us yet still hold a legitimate opinion. When we move out of the realm of numbers, statistics and case studies and into the realm of faith, opinions may be all we have. The faithful community can survive - and even thrive on - differing perspectives by remembering God is present in all persons and situations.
In today’s reading from Luke, Jesus cleansed a man of leprosy and “ordered him to tell no one” (v. 5:14). Luke doesn’t directly tell us the man disobeyed, but he does say “more than ever the word about Jesus spread abroad” (v. 15). Christ had to go into the wilderness just to find solitude for prayer. However, the man’s disobedience increased Christ’s reputation and following. They had different ideas on how to respond to the miracle, and in the middle of this difference the Spirit worked.
When Paul was ready to leave Caesarea and return to Jerusalem, the prophet Agabus warned him the Jews in Jerusalem would capture Paul and turn him over to the Gentile authorities. Naturally the people did not want him to go. But Paul was “ready to be bound and even to die in Jerusalem for the name of the Lord Jesus” (Acts 21:13). God’s love was present both in Paul’s friends, who wanted him to remain safely with them, and in Paul, who valued his mission over his personal safety. We can imagine the discussion was a lot more heated and heartfelt than Acts describes. In the end, Paul and his friends can agree on one thing: “The Lord’s will be done” (v. 14).
In our homes, our churches, and our world, people of good faith will have very different opinions. Faith sometimes means dwelling in the mystery of God working toward seemingly contradictory purposes. In most cases, we can accommodate each other without compromising our integrity or faith. Sometimes, we may juggle internal contradictions. God is in all of it.
Comfort: We know that all things work together for good for those who love God (Romans 8:28).
Challenge: Ask someone’s opinion without offering your own.
Prayer: Glorious Creator, thank you for the complexities of life.
Evening readings: Ps 94, 95
Tomorrow's readings: Ps 101, 109; Hos 4:11-19; Acts 21:15-26; Luke 5:27-39
Monday, September 27, 2010
A Two-Way Street
Today's readings: Ps 89:1-18; Hos 2:14-23; Acts 20:17-38; Luke 5:1-11
In difficult times, we often ask ourselves whether we can really trust God. How often do we ask the complementary question: can God trust us?
The opening chapters of Hosea compare the relationship between God and Israel to the relationship between a husband and unfaithful wife. We can’t help but relate to this image of intimate betrayal, and the emotions it raises are useful tools for Hosea. He hopes to shock Israel into repenting over the trust it has violated, much like unfaithful spouses might confess to relieve their own guilt. God trusted Israel in a partnership, but Israel found other partners to satisfy immediate political and material needs. In chapter 2 of Hosea, God’s sense of betrayal eventually yields to a desire for reconciliation – a desire to trust Israel again. To trust us again.
Modern believers can struggle with the idea of a personal God. Does God really feel things like betrayal and trust? Maybe not in ways we understand, but the story of Christianity teaches us God relies on us to usher in God’s Kingdom. If we embrace the idea that we are created in the image of God – in all God’s faithfulness – maybe we can be a people who deserve that trust.
Jesus trusted extravagantly. When it was time to recruit disciples, he didn’t pick from the people he knew back in Nazareth, or from the residents of Capernaum who adored him for the signs he displayed. Instead he selected strangers who – upon realizing how special he was – declared themselves unworthy of such trust (Luke 5:8). They let him down along the way, but Jesus trusted these people to become his church.
In our daily lives, are we mindful that God is trusting us at any given moment? Do we live in a way that honors that trust? As in a marriage, two-way trust should not be a burden, but a relief. God trusts us enough to let us fail, as well as to succeed. God’s trust – and love – never falter, even when we do. How well do we value and honor that trust? God creates each of us worthy to help usher in the Kingdom. Let us be trustworthy as well.
Comfort: God’s trust in us is not a burden, but a joyful responsibility.
Challenge: Try to trust as extravagantly as God.
Prayer: Glorious Creator, I will do my best to be worthy of your trust.
Evening readings: Ps 89:19-52
Tomorrow's readings: Ps 97, 99, 100; Hos 4:1-10; Acts 21:1-14; Luke 5:12-26
In difficult times, we often ask ourselves whether we can really trust God. How often do we ask the complementary question: can God trust us?
The opening chapters of Hosea compare the relationship between God and Israel to the relationship between a husband and unfaithful wife. We can’t help but relate to this image of intimate betrayal, and the emotions it raises are useful tools for Hosea. He hopes to shock Israel into repenting over the trust it has violated, much like unfaithful spouses might confess to relieve their own guilt. God trusted Israel in a partnership, but Israel found other partners to satisfy immediate political and material needs. In chapter 2 of Hosea, God’s sense of betrayal eventually yields to a desire for reconciliation – a desire to trust Israel again. To trust us again.
Modern believers can struggle with the idea of a personal God. Does God really feel things like betrayal and trust? Maybe not in ways we understand, but the story of Christianity teaches us God relies on us to usher in God’s Kingdom. If we embrace the idea that we are created in the image of God – in all God’s faithfulness – maybe we can be a people who deserve that trust.
Jesus trusted extravagantly. When it was time to recruit disciples, he didn’t pick from the people he knew back in Nazareth, or from the residents of Capernaum who adored him for the signs he displayed. Instead he selected strangers who – upon realizing how special he was – declared themselves unworthy of such trust (Luke 5:8). They let him down along the way, but Jesus trusted these people to become his church.
In our daily lives, are we mindful that God is trusting us at any given moment? Do we live in a way that honors that trust? As in a marriage, two-way trust should not be a burden, but a relief. God trusts us enough to let us fail, as well as to succeed. God’s trust – and love – never falter, even when we do. How well do we value and honor that trust? God creates each of us worthy to help usher in the Kingdom. Let us be trustworthy as well.
Comfort: God’s trust in us is not a burden, but a joyful responsibility.
Challenge: Try to trust as extravagantly as God.
Prayer: Glorious Creator, I will do my best to be worthy of your trust.
Evening readings: Ps 89:19-52
Tomorrow's readings: Ps 97, 99, 100; Hos 4:1-10; Acts 21:1-14; Luke 5:12-26
Sunday, September 26, 2010
Taming the Tongue
Today's readings: Ps 66. 67; Hos 2:1-14; Jam 3:1-13; Matt 13:44-52
The Letter of James offers many real-world applications for the Gospel. In Chapter 3, the author stresses the importance of controlling the words we say. We tend to think we use words to express thoughts, but it is equally true the words we use shape our thoughts – which in turn shape our actions. The careless word we use today may use us tomorrow.
Some people have used this passage from James to argue against profanity. There are good reasons to keep profanity in check (to paraphrase Kurt Vonnegut in Hocus Pocus, profanity gives people an excuse not to listen to you), but this scripture is more concerned with the impact words have on the community. It teaches “the tongue is a fire” (James 3:6) which can kindle an inferno of conflict. At one time or another, all of us have experienced the damage gossip, rumor and innuendo can inflict on a community. Words are powerful, so using them carelessly or maliciously is never advisable.
Instead, this scripture encourages us to think of the tongue as a bit or a rudder: control it, and we control the larger body attached to it. For example, our instinctual response to someone who cuts us off in traffic is not usually a complimentary phrase. What if, instead of calling someone a @#$% so-and-so, we reminded ourselves out loud, “Child of God.” Not as immediately satisfying, to be sure, but how might it change our thinking about that person? Done regularly, how might such reactions change our thinking, period? We might use our own words to train our brains to respond more compassionately. Popular culture lionizes the gutsy, shoot-from-the-hip types, but pausing long enough to consider and control what we say before we say it is an excellent habit to cultivate.
The author asks how the same mouth can utter both blessings and curses. He compares the mouth to a spring spouting both fresh and salt water: it can’t happen – the salty will ruin the fresh. As Christians in a society of talkers, we should be careful not to ruin our hearts with “salty” words. To be safe, maybe we can borrow an idea from St. Francis, and preach the Gospel at all times – using words only when necessary.
Comfort: We can control our tongue; it does not have to control us.
Challenge: Find ways to share the Good News without using words.
Prayer: God of strength, help me control my words and shape my heart.
Evening readings: Ps 19, 46
Tomorrow's readings: Ps 89:1-18; Hos 2:14-23; Acts 20:17-38; Luke 5:1-11
The Letter of James offers many real-world applications for the Gospel. In Chapter 3, the author stresses the importance of controlling the words we say. We tend to think we use words to express thoughts, but it is equally true the words we use shape our thoughts – which in turn shape our actions. The careless word we use today may use us tomorrow.
Some people have used this passage from James to argue against profanity. There are good reasons to keep profanity in check (to paraphrase Kurt Vonnegut in Hocus Pocus, profanity gives people an excuse not to listen to you), but this scripture is more concerned with the impact words have on the community. It teaches “the tongue is a fire” (James 3:6) which can kindle an inferno of conflict. At one time or another, all of us have experienced the damage gossip, rumor and innuendo can inflict on a community. Words are powerful, so using them carelessly or maliciously is never advisable.
Instead, this scripture encourages us to think of the tongue as a bit or a rudder: control it, and we control the larger body attached to it. For example, our instinctual response to someone who cuts us off in traffic is not usually a complimentary phrase. What if, instead of calling someone a @#$% so-and-so, we reminded ourselves out loud, “Child of God.” Not as immediately satisfying, to be sure, but how might it change our thinking about that person? Done regularly, how might such reactions change our thinking, period? We might use our own words to train our brains to respond more compassionately. Popular culture lionizes the gutsy, shoot-from-the-hip types, but pausing long enough to consider and control what we say before we say it is an excellent habit to cultivate.
The author asks how the same mouth can utter both blessings and curses. He compares the mouth to a spring spouting both fresh and salt water: it can’t happen – the salty will ruin the fresh. As Christians in a society of talkers, we should be careful not to ruin our hearts with “salty” words. To be safe, maybe we can borrow an idea from St. Francis, and preach the Gospel at all times – using words only when necessary.
Comfort: We can control our tongue; it does not have to control us.
Challenge: Find ways to share the Good News without using words.
Prayer: God of strength, help me control my words and shape my heart.
Evening readings: Ps 19, 46
Tomorrow's readings: Ps 89:1-18; Hos 2:14-23; Acts 20:17-38; Luke 5:1-11
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