{"id":36095,"date":"2017-03-26T12:44:13","date_gmt":"2017-03-26T17:44:13","guid":{"rendered":"https:\/\/praytellblog.com\/?p=36095"},"modified":"2018-12-18T16:06:10","modified_gmt":"2018-12-18T22:06:10","slug":"ars-praedicandi-ed-foleys-homily-for-the-fourth-sunday-of-lent-year-a","status":"publish","type":"post","link":"https:\/\/praytellblog.com\/index.php\/2017\/03\/26\/ars-praedicandi-ed-foleys-homily-for-the-fourth-sunday-of-lent-year-a\/","title":{"rendered":"Ars Praedicandi:<\/em> Ed Foley\u2019s Homily for the Fourth Sunday of Lent, Year A"},"content":{"rendered":"

by Ed Foley, Capuchin. <\/em><\/p>\n

There are many goals preachers have
\nwhen preparing and delivering a homily.<\/p>\n

Some hope to inspire, others entertain.
\nsome want to convert people to their brand of Christianity.
\nOthers hope to present Christianity as viable,
\nespecially to the young<\/p>\n

I have been variously motivated by all such goals,
\nbut one that arose in this week\u2019s preparation,
\nand rears its challenging head from time to time,
\nis the basic goal that I don\u2019t want to look stupid<\/p>\n

It is goal that frequently rises,
\nin view of texts or issues about which I know little
\nwhether that is about marriage or divorce,
\nwealth or children,
\nadolescence or falling in love.<\/p>\n

A good friend who teaches preaching on the East Coast,
\na specialist in rhetoric, especially writings of Aristotle
\nnotes that the character and credibility of the speaker
\nwas what Aristotle considered the \u201cethos\u201d of the event.
\nThis is the persuasive quality of the preacher
\nbased on their informed approach to a topic
\nand display of having best interest of assembly at heart.<\/p>\n

I don\u2019t know much about marriage or children,
\nfinances, and many other topics that arise in the readings.<\/p>\n

I also don\u2019t know much about physical blindness,
\na pivotal disability in today\u2019s gospel,
\nand an image shot through this liturgy<\/p>\n

So to establish a more credible ethos,
\nI asked a friend who is blind, though not from birth,
\nwhat she thought of this gospel.<\/p>\n

She offered many helpful insights
\nabout the fear and pity of people with disabilities,
\nthe stigmatization of their families,
\nbut her most surprising comment
\nwas about what she called Jesus\u2019 \u201cquick fix:”<\/p>\n

Giving sight to the blind.<\/p>\n

That stirred the pot of identity politics
\nand turned upside down the life of the man born blind,
\nhis parents, religious leaders,
\nand local faith community<\/p>\n

That aspect of the gospel, had never occurred to me
\nand set me off on a cautionary journey through today\u2019s readings
\nand my own preaching
\nso that this does not devolve into quick-fix Sunday.<\/p>\n

A quick fix reading of this gospel and the supporting lections
\nwhich both deal with sight and blindness, light and darkness,
\ncould be something like:<\/p>\n

God sees rightly – we don\u2019t
\nsin disables us to see God\u2019s ways.
\nIf we renounce our sin and turn to Jesus,
\nall will be clear and we will live in the light.
\nThrough Christ our Lord … Amen.<\/p>\n

This rendering of the texts is both quick
\nand provides a religious \u201cfix\u201d
\nwhile such preaching is usually not that transparent
\nand quick fixes are often couched
\nin more nuanced rhetoric.<\/p>\n

That fact that such a quick fix approach
\nis rampant among preachers and bloggers.
\nIs evident to me in the number of them
\nwho suggested preaching on the text \u201cAmazing Grace\u201d
\nwith its \u201conce I was lost, but now I\u2019m found, was blind but now I see.\u201d<\/p>\n

Is it really that simple?
\nAnd if not,
\nwhat is the alternative to quick fix Sunday?<\/p>\n

A few years ago,
\nI was introduced to the work of Wes Jackson & the Land Institute,
\na nonprofit agricultural research organization
\ndeveloping what they consider
\na more natural approach to farming.<\/p>\n

In 2004 they staged a conference entitled
\n\u201cToward an Ignorance-Based Worldview.\u201d<\/p>\n

The conference was inspired by the writings
\nof farmer-poet-activist Wendell Berry,
\nwho has emphasized the importance in farming and life
\nto respect mystery.<\/p>\n

He writes:
\nIf we are up against mystery, then we dare act only on the most modest assumptions. The modern scientific program has held that we must act on the basis of knowledge<\/strong>, which, because its effects are so manifestly large, we have assumed to be ample. But if we are up against mystery<\/strong>, then knowledge is relatively small, and the ancient program is the right one: Act on the basis of ignorance<\/strong>. Acting on the basis of ignorance, paradoxically, requires one to know things, remember things \u2014 for instance, that failure is possible, that error is possible, that second chances are desirable (so don\u2019t risk everything on the first chance).[1]
\n<\/strong><\/a><\/em><\/p>\n

Maybe an ignorance based approach to governing<\/em><\/p>\n

Would allow congress to craft health care legislation
\nwhat would actually contribute to the common good,
\nand not just to the wealthy.<\/p>\n

Maybe an ignorance based approach to immigration<\/em><\/p>\n

Would allow the U.S. Government
\nto craft immigration policies that both enhanced the dignity of all
\nand enrich this great country
\nwith diversities of knowing, being and believing.<\/p>\n

Maybe an ignorance-based approach to racial equality<\/em><\/p>\n

Would disallow individuals and communities
\nfrom thinking that they understand or even know the other
\nand thus would disallow anyone from thoughtlessly
\nor arrogantly simply standing their ground.<\/p>\n

Is it surprising that a few years ago, the Harvard Business Review
\n<\/em>published an article titled:
\n\u201cWanted: A Chief Ignorance Officer\u201d<\/p>\n

Last year, I listened to Ta-Nehisi Coates\u2019 devastating
\nBetween the World and Me;
\n<\/em>it is an epistolary work directed toward Coate\u2019s 15 year old son.
\nThis letter contemplates the feelings, symbolism, and realities associated with being black in the United States.
\nCoates recapitulates the American history of violence against black people.
\nThe book’s tone is bleak, guided by Coates’s experiences growing up poor and always in the way of bodily harm.
\nHe prioritizes the physical security of African-American bodies over the black, Christian tradition of optimism, and eventual justice
\nCoates does not believe there is reason to be optimistic, and does not expect the association between America and white supremacy to ever change.[2]<\/a><\/p>\n

One of the refrains of the book
\nthat I found both shocking and disturbing
\nwas Coates\u2019 continuous references
\nto \u201cthose who consider themselves white,”
\nlanguage that echoes that of literary mentor James Baldwin.<\/p>\n

While I have not yet recovered from the book,
\nit has allowed me to begin to recognize
\nin the language of a very helpful colleague
\nthat given my fundamental ignorance of what it means
\nto be black in this country
\nI am a racist … but hopefully not a bigot.<\/p>\n

My instinct is that the non-quick-fix reading of today\u2019s gospel
\nsuggests that the dynamic in the word is not a binary
\nbetween blindness and sight
\nbetween grace and sin
\nbetween followers or non-followers of Jesus,
\nbut an invitation into the kind of believing,
\npredicated upon our ignorance of God and God\u2019s ways.<\/p>\n

In the first reading Samuel, even though God\u2019s prophet,
\ndid not know which of Jesse\u2019s sons to anoint as king.<\/p>\n

In the Gospel the Pharisees thought they knew it all
\nabout sin and blindness and wandering Rabbis,
\nbut their surety became their trap
\nsince the empirical evidence of a miracle
\nshone threw the new eyes of the man born blind
\nand upended their convictions
\nabout who could and when might
\nan actual miraculous healing occur.<\/p>\n

This is not quick-fix Sunday,
\nbut it does have another name, a liturgical appellation.
\nThis 4th<\/sup> Sunday of Lent is a traditional Sunday
\nwhen those moving towards Easter sacraments
\nundergo public scrutinies.<\/p>\n

Exorcism … yes exorcisms and blessings<\/p>\n

Acknowledging, not just for themselves, but for the whole church
\nthat there is prejudice and evil and greed and selfishness
\nrooted in each of us
\nthat needs to be exposed and expunged,
\nrealized and remedied
\nso that God\u2019s good grace,
\nin all of its ambiguity
\nmight overtake our surety
\nand lead us into humble discipleship.<\/p>\n

For when such candidate journey through scrutiny and exorcism,
\nthe church honors them as photozomenoi<\/em>, enlightened.
\nNot necessarily to see the light with laser clarity,
\nbut to be the light to and for each,
\neven in the midst of ambiguity, mystery and even darkness.<\/p>\n

While it has been embellished over the years,
\nthey say it is a documented event in naval history:<\/p>\n

The captain of the destroyer was standing on the bridge, watching the ship steer through the dark night.\u00a0 Suddenly the first mate yelled out, “Captain, a light on the starboard bow.”\u00a0 The Captain responded, “Is it turning, or steady on its course.”\u00a0 The Mate yelled, “steady on its course.”\u00a0 The captain had the communications officer to signal the other vessel to turn 20 degrees to port.\u00a0 A message came back, advising the destroyer to turn 20 degrees to port.\u00a0 The captain sent another message, that he was a Captain of the U.S. Navy, and was ordering the other vessel to turn 20 degrees to port.\u00a0 Another message came back, indicating that on the other vessel was a seaman 1st class; respectfully instructing the captain to turn 20 degrees to port.\u00a0 Finally, the Captain had the communications officer relay that this was a U.S. naval destroyer, and the other vessel should turn 20 degrees to port, and do it smartly.\u00a0 The other vessel communicated back that it was a lighthouse, and the captain should turn 20 degrees to port, smartly.<\/p>\n

We\u2019re not the lighthouse,
\nand even though we sometimes act like it,
\nwe\u2019re not even the destroyer.<\/p>\n

I think of myself more like the rowboat
\nthe one Ann Sexton occupied in her poem
\n\u201cRowing toward God,”
\na poem published posthumously after her suicide.<\/p>\n

In part she writes:<\/p>\n

I grew and grew
\n<\/em>and God was there like an island I had not rowed to,
\n<\/em>still ignorant of Him, my arms and my legs worked,
\n<\/em>and I grew, I grew,
\n<\/em>I wore rubies and bought tomatoes
\n<\/em>and now, in my middle age,
\n<\/em>about nineteen in the head I\u2019d say,
\n<\/em>I am rowing, I am rowing
\n<\/em>though the oarlocks stick and are rusty
\n<\/em>and the sea blinks and rolls
\n<\/em>like a worried eyeball,
\n<\/em>but I am rowing, I am rowing,
\n<\/em>though the wind pushes me back
\n<\/em>and I know that that island will not be perfect,
\n<\/em>it will have the flaws of life,
\n<\/em>the absurdities of the dinner table,
\n<\/em>but there will be a door
\n<\/em>and I will open it
\n<\/em>and I will get rid of the rat inside of me,
\n<\/em>the gnawing pestilential rat.
\n<\/em>God will take it with his two hands
\n<\/em>and embrace it.[3]<\/strong><\/a><\/em><\/p>\n

Ignorance based knowing.<\/p>\n

Humility based loving.<\/p>\n

Ambiguity based believing.<\/p>\n

It is an amazing grace,
\nbut maybe one that does not provide the quick fix.
\nMusically enshrined as sin to grace,
\nfrom blindness to sight.<\/p>\n

So in recrafted words we metaphorically sing:<\/p>\n

Ambiguous grace,
\n<\/em>Mysterious God
\n<\/em>Who strangely beckons me
\n<\/em>I was once sure
\n<\/em>But now not so
\n<\/em>Yet doubt can set me free<\/em><\/p>\n

Ambiguous grace
\n<\/em>Relentless god
\n<\/em>Why you have chosen me
\n<\/em>Is no longer clear
\n<\/em>Yet you abide
\n<\/em>With me in mystery.<\/em><\/p>\n

Welcome to scrutiny Sunday … through Christ our Lord.<\/p>\n

 <\/p>\n

[1]<\/a> https:\/\/landinstitute.org\/land-report-article\/toward-ignorance-based-world-view\/<\/a> (accessed 23.iii.17)<\/p>\n

[2]<\/a> Cf. https:\/\/en.wikipedia.org\/wiki\/Between_the_World_and_Me<\/a> (accessed 22.iii.17)<\/p>\n

[3]<\/a> https:\/\/ikereeser.wordpress.com\/the-poem\/<\/a> (accessed 21.iii.17)<\/p>\n","protected":false},"excerpt":{"rendered":"

That fact that such a quick fix approach
\nis rampant among preachers and bloggers.
\nIs evident to me in the number of them
\nwho suggested preaching on the text \u201cAmazing Grace\u201d
\nwith its \u201conce I was lost, but now I\u2019m found, was blind but now I see.\u201d
\nIs it really that simple?
\nAnd if not,
\nwhat is the alternative to quick fix Sunday?<\/p>\n","protected":false},"author":28,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_post_was_ever_published":false},"categories":[3118,3294,46,1321,15,91],"tags":[],"class_list":["post-36095","post","type-post","status-publish","format-standard","hentry","category-ars-celebrandi-new-ws","category-ars-praedicandi","category-homiletics","category-homilies","category-initiation-rcia","category-liturgical-year"],"yoast_head":"\nArs Praedicandi: Ed Foley\u2019s Homily for the Fourth Sunday of Lent, Year A - Home<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/praytellblog.com\/index.php\/2017\/03\/26\/ars-praedicandi-ed-foleys-homily-for-the-fourth-sunday-of-lent-year-a\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Ars Praedicandi: Ed Foley\u2019s Homily for the Fourth Sunday of Lent, Year A - Home\" \/>\n<meta property=\"og:description\" content=\"That fact that such a quick fix approach is rampant among preachers and bloggers. 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