First Sunday of Advent (November 30, 2008)
Common Lectionary Readings:
Is. 64:1-9; Ps. 80:1-7, 17-19; I Cor. 1:3-9; Mark 13:24-37

Cindy spent the week with her mother and brothers in Ohio. They sorted through her father’s personal belongings and shared memories of his life. She plans to return to Amman, Dec. 1.

In Jordan, we visited an MCC partner in the northern village of Wahadneh to discuss a possible peacebuilding project. Christians and Muslims in the area have little interaction. Some religious leaders are eager to improve the level of social interaction.

Children at the Latin Parish School in Wahadneh

The Common Lectionary readings for this first Sunday in Advent are about waiting.

Isaiah waits for God to dramatically intervene in the affairs of nations. “Oh that you would tear open the heavens and come down,” Isaiah pleads, “To make your name known to your adversaries so that nations might tremble at your presence!” (Is. 64:1-2). Isaiah readily admits human failings. But all is not hopeless. God “works for those who wait for him”(v.4b). We are the clay and God is the potter who shapes us (v.8).

The psalmist also waits. “Stir up your might, and come to save us!” the psalmist appeals to God (Ps. 80:2b). “Restore us, O God; let your face shine, that we may be saved” (vv. 3, 7 and 19).

In the Epistle reading, Paul promises the church in Corinth that they lack no spiritual gift as they wait for “the revealing of our Lord Jesus Christ” (I Cor. 1:7). Indeed, God will strengthen them to the end so that they will be blameless when Christ returns (v.8).

In the Gospel reading, Jesus speaks of the signs that will precede his return with great power (Mark 14:24-25). He warns that some may grow weary of waiting. He urges all to “keep alert” (v.33b), to “be on the watch” (v.34), and to keep awake (vv. 35a, 37b).

As we enter this season of Advent, what are we waiting for? This week, I experienced what it means to long for Cindy’s return from Ohio. And we both eagerly wait for our son Jeremy to visit at Christmas.

May we long as much for God’s intervention in the affairs of nations. As we wait, may we eagerly do our part to bring peace where mistrust and hate abound. May we allow God to shape us into useful vessels. May we be blameless and keep awake to the things of God as we wait for Christ to return and set all things right.

Proper 29 (November 23, 2008)
Common Lectionary Texts:
Ezek. 34:11-16, 20-24; Ps. 95:1-7a; Eph. 1:15-23; Matt. 25:31-46

This week we traveled to Palestine to visit MCC partners in the Gaza Strip, where the situation continues to deteriorate due to divided Palestinian leadership and an Israeli-imposed economic blockade. Unfortunately, we were not able to enter Gaza because Israeli authorities had closed the crossing. Instead, we visited MCC staff in Jerusalem and attended part of Sabeel’s 7th International Conference. Palestinian academic Dr. Rashid Khalidi gave a powerful lecture about the importance of a united Palestinian vision and nonviolent strategies for achieving that vision.

While in Jerusalem, we received word that Cindy’s 87-year-old father, Vernon Lehman, was near death and that she should come to Ohio right away. Fortunately, Cindy was able to get on a flight within 12 hours and made it home in time to say good-bye to her dad. He died peacefully at home on Wednesday evening, Nov. 19.

Cindy with her dad in March 2008

We will remember Dad Lehman for his servant spirit, his steadfast faith, his love of family, his enjoyment of nature, his memory of details and delight in telling stories. His example has inspired and will continue to inspire us.

The Common Lectionary readings this week are about sheep, shepherds and caring for the most vulnerable.

In the Old Testament reading, the prophet Ezekiel chides the shepherds of Israel who have not strengthened the weak, healed the sick, bound up the injured, brought back the strayed or sought the lost (Ezek. 34:4). Rather, these bad shepherds have fed themselves and tended to their own needs, while ruling harshly and neglecting the needs of the sheep. For this reason God says: “I myself will be the shepherd of my sheep, and I will make them lie down . . . I will seek the lost, and I will bring back the strayed, and I will bind up the injured, and I will strengthen the weak, but the fat and the strong I will destroy. I will feed them with justice.”(vv.15-16).

The psalmist urges us to worship and kneel before our Creator (Ps. 95:6). Why? Because “he is our God, and we are the people of his pasture, and the sheep of his hand.” (v.7a).

In the Epistle reading, Paul demonstrates a shepherd’s heart for the church at Ephesus. He prays that God will give them a “spirit of wisdom and understanding . . . so that (they) may know what is the hope to which God has called (them), what are the riches of God’s glorious inheritance among the saints, and what is the immeasurable greatness of God’s power for (all) who believe.” (Eph. 1:17-19).

In the Gospel reading, Jesus speaks of the day when sheep will be separated from goats. In this final judgment, the Son of Man will bless those who have cared for “the least of these” – the hungry, the thirsty, the stranger, the naked, the sick and those in prison (Matt. 25:34-36). In the same way, those who have ignored the least of these will be punished harshly (vv.41-46).

Images of sheep and shepherds are still common in the Middle East. Even at the edges of large cities like Amman, it is not uncommon to see flocks of sheep with a shepherd nearby. The shepherd helps the sheep find the scattered patches of vegetation among the barren landscape and keeps them from straying onto the 4-lane highways where cars whiz by. It is a fascinating contrast of ancient and modern cultures side-by-side.

Scripture contains many comforting images of God as a caring shepherd. But other biblical images remind us that, not only are we God’s sheep, we are also to be shepherds who care for one another’s needs – especially for the most vulnerable. Indeed, Scripture reserves some of its harshest words for those religious, business and political leaders who look out for themselves but fail to use their position, power, influence and resources to benefit the most vulnerable people.

May we rest in the reality that we are God’s well-tended sheep. And may this image stir us to use our sphere of influence -- however big or small – to care for “the least of these.” Jesus says that, in so doing, it is as if we are caring for him (Matt. 25:40).

Proper 28 (November 16, 2008)
Common Lectionary Texts:
Zeph. 1:7, 12-18; Ps. 90:1-12; I Thess. 5:1-11; Matt. 25:14-30

This week we visited with a TourMagination group from Canada and the United States, who have been “following the steps of Moses” in Egypt and Jordan.

We also finalized job descriptions for next year’s SALT placements, began screening candidates to send to the Summer Peacebuilding Institute at EMU and prepared the fall progress reports for the beloved MCC database.

In the region this week, violence spiked in Iraq as multiple suicide bombings ripped through Baghdad.

On Sunday, we hope to get into Gaza to visit several MCC partners, but it looks doubtful given the current Israeli blockade that prevents journalists and UN supplies from entering the small coastal strip of land that is home to 1.5 million Palestinians. The situation in Gaza is bleak.

BBC Map of the Gaza Strip, home to 1.5 million Palestinians

In preparing progress reports for MCC’s database, were especially touched by the stories of persons in Gaza who recently received emergency food aid through MCC partner such as Amera. One woman said: “I am the mother of 8 children and one of them is disabled. My husband is unemployed due to the lack of job opportunities. Amera’s social worker visited us and found us eating lentil soup without any bread due to lack of flour. My kids are shouting from hunger and I have nothing to feed them. In a few days, Amera visited us again and gave us a bag of flour and a food kit. My happiness was beyond imagination when I received the kit. Thank God for this grace.”

The Common Lectionary readings this week paint sobering pictures of God’s wrath and judgment.

The prophet Zephaniah describes the great day of the Lord as a day of wrath, distress, anguish, ruin, devastation, darkness, and gloom (Zeph. 1:15) – a “terrible end” for “all the inhabitants of the earth” (v.18). What human offenses have generated this judgment? Worshiping false gods (v.5), violence and fraud (v.9), materialism (v.11), complacency (v.12a) and the arrogance to say that God is irrelevant -- “The Lord will not do good, nor will he do harm”-- (v.12b).

The psalmist laments that humans are consumed by God’s anger and overwhelmed by God’s wrath because of their iniquities and secret sins (Ps. 90:7-8). “All our days pass away under your wrath,” the psalmist sighs (v.9). This powerful psalm draws a sharp distinction between God and humans. God is “our dwelling place in all generations” (v.1), “formed the earth and the world (v.2a), is “from everlasting to everlasting” (v.2b), and knows no constraints of time (v.4). By contrast, humans turn back to dust (v.3), are swept away like dreams (v.5a), fade and wither like grass (v.5b) and live a troubled span of 70 or 80 years (v.10).

But in the Epistle reading, Paul offers hope. “God has destined us not for wrath but for obtaining salvation through our Lord Jesus Christ”(v.9). For this reason, we are to live as “children of light” (v.5), to “keep awake and be sober” (v.6), to put on the breastplate of faith and love and for a helmet the hope of salvation” (v.8) and “to encourage one another and build up each other” (v.11).

In the Gospel Jesus tells a story about three servants who are entrusted with their master’s money (Matt. 25:14-30. Two of servants make wise trades and investments, doubling the value of their master’s goods. They receive the praise of their master and are entrusted with more of his goods. Out of fear, the third servant buries the sum that was entrusted to him. Rather than seeing himself as steward, this servant acts arrogantly as if he is not accountable for his master’s resources. The master is furious with him and takes away the money that was entrusted to him.

What are we to make of these uncomfortable references to God’s judgment and wrath? Thankfully, these readings also contain references to God’s mercy and grace as well. God is our dwelling place (Ps. 90:1). We are not destined for God’s wrath (I Thess. 5:9). Two of the servants are commended for their wise stewardship.

Indeed, the overwhelming emphasis of Scripture is God’s love, grace and mercy. Yet one cannot discount the significant references to God’s judgment and wrath. They are sobering reminders that as humans we are to worship but one God; we are called to treat others justly; we are finite and fragile creatures not the eternal Creator; and we stewards not owners.

May these realities challenge us to live as “children of light” – humbly, gently, justly, compassionately and gratefully.

Proper 27 (November 9, 2008)
Common Lectionary Texts:
Amos 5:18-24; Ps. 70; I Thess. 4:13-18; Matt. 25:1-13

We began the week in Istanbul, participating in a strategic visioning and planning process with MCC partners and staff from across Europe and the Middle East.

“New Wine, New Wineskins” – as the MCC process is know – uses Appreciative Inquiry, a method that builds on an organization’s strengths, rather than starting with problems to be solved. As part of the process, Cindy interviewed an MCC partner-pastor from Moscow and Daryl interviewed a partner from Sarajevo. We were responsible to carry their voices and stories throughout the planning process. And they carried our voices.

George Salib, MCC Egypt staffer, and Arli Klassen, MCC Executive Director, hold conversation during New Wine, New Wineskins event

While the meetings were engaging and excellent, it feels good to be “home” in Amman. We returned just in time to watch the U.S. election results. The outcome was celebrated across our region. Many MCC partners and friends called or stopped by the office to express congratulations that the United States has voted for change. They have been frustrated by the current U.S. administration, and see President-elect Obama as offering a better way for the United States to relate to the rest of the world.

The Common Lectionary readings are about waiting.

In the Old Testament reading, God’s people eagerly wait for “the day of the Lord” – a day they believe that God will vindicate them and judge enemy nations. But the prophet Amos warns that the day of the Lord will bring judgment for God’s people as well. It will be darkness not light (Amos 5:18, 20). While God’s people hold lively worship festivals and publicly display their offerings, they have failed to “let justice roll down like waters, and righteousness like an ever-flowing stream” (v.24).

The psalmist waits for God’s deliverance and help from those who desire to hurt him and who seek his life (Ps. 70:2). “I am poor and needy; hasten to me, O God! You are my help and my deliverer; O Lord, do not delay!” David pleads (v.5).

In the Epistle reading, Paul writes of waiting for the Lord’s return and for the resurrection of the dead. Because of these future realities, we need “not grieve as others do who have no hope” (I Thess. 4:13), but can encourage one another during losses and difficult times (v.18).

In the Gospel reading, Jesus tells the parable of ten bridesmaids who are waiting for the arrival of the bridegroom. None of the bridesmaids do a perfect job of waiting. When the bridegroom is slow in coming, all of them fall asleep. But when he finally arrives, five of the bridesmaids have oil for their lamps and are ready to join the celebration. Five do not and miss the celebration. Jesus uses this as an illustration that we should always be ready for his return – because we “know neither the day nor the hour” (Matt. 25:13).

Jordan's King Abdullah welcomes Sen. Barack Obama, July 2008, in Amman (Jordan Times photo)

In the United States and around the world, many are waiting with eager expectation for Barack Obama to take office in January 2009. We hope and pray that this will bring positive changes. The expectations are impossibly high. In time, President Obama’s star will fade – for he is only human. In the end it is not up to one person to bring change. All of us must work for justice to roll down like waters.

Even with the excitement of this historical election, may our greater expectation be in preparing for the arrival of God’s kingdom, even now, and for the eventual return of the Christ.

November 2, 2008

This week we traveled to Istanbul to participate in a regional gathering called, “New Wine, New Wineskins” – a process to gather feedback from constituents and global partners as MCC thinks about future directions for its work. It was a delightful time of meeting and listening to MCC partners from across Europe and Middle East.

Iris deLeon Hartshorn, Daryl Byler and Linda Herr in a brainstorming exercise at MCC's "New Wine, New Wineskins" process

Daryl shared the following devotional reflection on the second morning of the “Wineskins” process.

“No one sews a piece of unshrunk cloth on an old cloak otherwise, the patch pulls away from it, the new from the old, and a worse tear is made. And no one puts new wine into old wineskins; otherwise, the wine will burst the skins, and the wine is lost, and so are the skins; but one puts new wine into fresh wineskins.” – Mark 2:21-22

I grew up just outside Harrisonburg, Virginia, which was a small conservative southern town at the time. My religious understandings were shaped by my upbringing in the Mennonite community.

As a child, I understood that “good Christians” – which was a code phrase for “Mennonites” – did not go to war, did not dance, did not smoke and did not drink alcohol. One could get in equal trouble for participation in any of these forbidden activities.

Mennonites in Harrisonburg were not unique. In villages and cities around the globe, religious traditions and understandings define what is good and what is evil. They set the boundaries of who is inside and who is outside the community.

At their best, our religious understandings guide and direct our lives. They help us live justly and peaceably in the human family.

At worst, our religious understandings are the source of conflict – even violent conflict. They are used to judge those who are less than human and, therefore, not worthy of being treated with dignity and respect.

Sometimes this judging happens within a particular faith tradition – among conservative and progressive Christians, for example. Sometimes this judging happens between faith traditions. The Crusades and the Holocaust are examples of religious judging which has gone awry between faith traditions.

About a year ago, Christiane Ammanpour did a three-part series for CNN in which she explored religious extremists in the Jewish, Christian and Muslim traditions. In all three faiths, she found those who were ready to kill in the name of defending or promoting their particular religion.

At about the same time that Christiane Ammanpour was airing her documentary, 8 Muslim, 8 Christian and 6 Jewish scholars were gathering in Stony Point, New York, to explore how their respective faiths “could lay the groundwork for nonviolent alternatives to resolving conflict and addressing injustice” in the world.

The report of their meeting was published this month by the U.S. Institute of Peace. It is called, Abrahamic Alternatives to War: Jewish, Christian, and Muslim Perspectives on Just Peacemaking.

Before this group of scholars could discuss the common themes from their own traditions, which could serve as the basis for just peacemaking, they had to acknowledge that each of their religious traditions has sometimes been co-opted to support the use of violence against the other. In summary, the scholars acknowledged three things:

First, that “Jewish, Muslim, and Christian sacred texts all contain sections that support violence and justify warfare as a means to achieve certain goals. In particular historical circumstances, these texts have served as the basis to legitimate violent campaigns, oftentimes against other faith communities.” So, for example:

• Jewish scholars reflected on Hebrew texts about the wars against Amalek and the seven Canaanite nations – texts which some use today as justification for the Israeli occupation of Palestine and oppression of Palestinian people.
• Muslim scholars reflected on the Qur’anic call to jihad and “a Qur’anic exortation that calls on Muslims to kill infidels ‘wherever they are found’ (9:5).”
• Christian scholars reflected on biblical texts that have been used to support Christian holy war, and “just war” and Christian Zionism.

Mosque of Sulieman the Magnificent (Istanbul, Turkey)

Second, the scholars acknowledged that “Many of the passages from sacred texts in all three religious traditions that are misused in contemporary situations to support violence and war are taken out of context, interpreted in historically inaccurate ways, or can be better translated. Finally, all these passages need to be understood within (and contained by) the primary spiritual aims of the individual faith.”

Third, the scholars acknowledged that “There are also a great many teachings and ethical imperatives within Jewish, Christian, and Muslim scriptures that promote peace and present the means to achieve it. These include mandates to strive for political, social, and economic justice; tolerant intercommunal coexistence; and nonviolent conflict resolution.” For example:

• Jewish scholars said that predominant themes in Hebrew Scriptures include human rights, the moral imperative to actively seek good for others and a special concern for the poor.
• Muslim scholars noted that “peace is the central preoccupation in Islam: ‘Islam is a religion that preaches and obligates its believers to seek peace in all life domains. The ultimate purpose is to live in a peaceful as well as just social reality.’”
• Christian scholars pointed to the fact that “the Christian scriptures overwhelmingly argue for pacifism in the face of war and violence” and that “principled pacifism calls one to go beyond the condemnation of war to promote constructive steps toward creating a just and peaceful world.”

Reading the summary of this gathering of scholars gives one a sense of hope that, far from being the reason for war, religious faith can be the bridge for justice and peace in the human community.

The process we are engaged in these days is called “New Wine, New Wineskins.”
Religions are a bit like wineskins. They are containers for our understandings about God and about what is good and right and true.

Wineskins have their place. Without them, the wine would spill onto the ground and be lost. But wineskins also have their limitations:

No one enjoys drinking wineskins. Wineskins are only the containers. It is what is inside the wineskins – the wine – that gives life and joy.

• Whenever our religious traditions are reduced to rigid rules rather than helping us to better love and walk humbly with God, we have become too focused on the wineskins and too little focused on the wine.
• Whenever our religious traditions separate us from one another rather than help us to live justly and peaceably with our neighbors, we have become too focused on the wineskins and too little focused on the wine.
• Whenever our religious traditions become ends in themselves, we have become too focused on preserving the wineskins and too little focused on preserving the wine.

Wineskins don’t last forever. God is always doing new things in the world – healing, restoring and reconciling. God is always fermenting new wine. And new wine requires fresh and flexible wineskins. Over time, wineskins become old and brittle. They become incapable of containing God’s new wine. Unless we are always in the process of becoming fresh wineskins, we will be poor containers for the new things God is doing. No organization; no denomination; no religious tradition can stay the same if it hopes to be an effective container of God’s good news.

We do well to be humble about our role. The biblical images are clear. We are wineskins, not wine. We are jars of clay, not the treasures they contain (II Cor. 4:7).

My hope is that the “New Wine, New Wineskins” process in which MCC is engaged with its partners around the world will help us all become better containers for the new things that God is doing.

Together, may we have the humility and grace to become these new wineskins.