Seventeenth Sunday after Pentecost by The Rev. Corbet Clark

Sept. 16, 2018


Isaiah 50:4-9a
Psalm 116:1-8
James 3:1-12
Mark 8:27-38

I’m feeling a little strange so far this Fall, because this is the first Fall in thirty-five years that I haven’t been working in a school. I’m so used to the rhythm of school – of the school year and the school day. I realize that much of my identity is bound up in being a teacher. So now that I’m officially retired from teaching high school I’ve been doing a lot of reflection about teaching and learning, and what it means for me to be an educator at this point in my life.
It’s been discouraging in recent years to read about the various ways that the status of
teaching in this country has declined, which includes the low compensation that many teachers receive. Good education is expensive, but bad education is even more expensive, in terms of its negative impact on the potential of our young people.

But I suspect I don’t need to convince all of you of this – there are so many educators among us. What I’d like to do is to consider teaching and learning from a divine perspective and to suggest that education, the activity of teaching and learning, is essentially a divine activity and something that both reveals God’s nature and that draws us closer to God.

I’ve been thinking I would like to talk about education, so I was pleased that this week’s readings are all about teaching – did you notice that? Isaiah talking about the powerful gift of teaching that God has given him, and James talking about the powerful responsibility of teaching, since it can be used for both good and evil. And in the gospel lesson today we have a perfect example of Jesus as teacher – I want to come back to this.

The themes of teaching and learning are everywhere in the Hebrew scriptures and Jewish tradition. Torah, the Jewish law, is not law in the simple sense of “do this, don’t do this.” It’s really a guide for how people are meant to live their lives, in order that they, and the whole community, can come closer to God and understand God’s nature. At its heart is a process of dialogue, both with God and with one another, that leads to understanding and right action. The Jewish tradition of Wisdom (or Sophia) builds on this idea and focuses not so much on wisdom as an intellectual concept as on the everyday practices of life that draw one closer to God.

The ancient Greeks had a parallel understanding of education which, though it’s secular
rather than religious, has much the same goal. The Greeks called this paideia 1, and it meant the education of young people to be good citizens of society, focusing not just on intellectual growth but on all aspects of life (including, for example, the athletic). It was practical and community-oriented, as in the Jewish Wisdom tradition.

If there is a Christian Paideia, a divine education, what does it look like? In the first place, it is fundamentally relational – based on the relationship between teacher and learner, a relationship that reflect that between God and believer. If you think about your own education and teachers who had the greatest influence on you, they were probably those you had a strong, positive relationship with, built over time. Learning in the Jewish tradition is a process of dialogue, of conversation, of give and take among people who are searching for the truth together and are open to new understandings.

This divine education is also fundamentally challenging: it challenges our easy assumptions, our prejudices and narrow preconceptions in order to draw us to a broader vision of reality. It draws us out of our focus on self and opens us to seeing in new ways. In this way it aims to be transformative, to invite us to grow into the people that God wants us to become, and to help the community grow and change in the process.

And in this process, divine education is liberating: in freeing us from self-absorption, opening our eyes to a broader vision of things, helping us overcome our prejudices, it strengths our identity and gives us courage to undertake new challenges.

We can see this at work in today’s Gospel lesson. Jesus’ engagement with his disciples is
built on friendship and trust. Most of the stories of Jesus teaching are not about him lecturing but telling stories and then inviting people to ponder what he says. In this episode, he draws his friends into conversation and asks questions. “Who do people say that I am,” he asks, and they respond – it’s clear they have been thinking about this. Then, in response to “Who do you say that I am,” they answer “the Messiah.” They have drawn their own conclusion, but they still don’t understand fully.

He challenges what seems like an obvious answer and points them to a more difficult truth: the path that lies ahead entails suffering and death. They don’t want to hear it, but he demands that they listen. This invites the process of transformation, of them becoming more the disciples that God is calling them to be. And we know they were transformed, to become a community of visionaries who could carry on the work of the Kingdom.

Okay, you’re thinking, that sounds great, but I’m not an educator. But if teaching and
learning is really a divine process, that leads us closer to God, then it’s something we should all be engaged in, one way or another.

There are those who are formally engaged in Christian Paideia – church school teachers and youth group leaders and Bible study teachers – but all of us have the opportunity to engage others in conversation, to help others reflect on their experience, or to introduce them to new practices we find helpful, or to help newcomers feel at home in the community. And each of us has the opportunity to take on the challenge of learning, of broadening our own understanding and being willing to try new practices, even when they are hard. God is calling us to continuous growth and transformation.

I’m not sure how I will continue to be an educator now that I’m retired from teaching, but I hope I will be open to new possibilities, to continue to deepen my own conversation with God.

The Rev. D. Corbet Clark

1 “ Training of the physical and mental faculties in such a way as to produce a broad enlightened mature outlook harmoniously combined with maximum cultural development.” (Merriam-Webster)

Fifth Sunday after Pentecost by The Rev. Corbet Clark

June 24, 2018


Job 38:1-11
Psalm 107:1-3, 23-32
2 Corinthians 6:1-13
Mark 4:35-41


I’m always intrigued when public figures quote sacred scripture to support some political policy, and there was an example of this the last couple of weeks. As you’re probably aware, the Attorney General of the United States used some verses from Paul’s Letter to the Romans to justify the policy of separating immigrant families at the border. I don’t want to spend time on the policy itself, which seems so contrary to basic teachings of both Judaism and Christianity and such a violation of common human decency, that it doesn’t bear further comment. But I would like to think a bit about the use of the passage from Romans 13, as well as more generally how we, as people of faith, approach an understanding of scripture as a whole.

The section of Romans that the Attorney General referenced is well known: it’s the passage where Paul writes that Christians should be obedient to government authorities, because they are ordained by God, so that disobeying them would be disobeying God. The use of this passage has a long and troubled history in our own country. During the Revolutionary War, guess who was quoting these verses? It was the British authorities, telling the revolutionaries that they were going against God by rebelling against the crown. The response of the Americans was that, well, but Paul only meant obedience to legitimate authority, and since the authority of the British in America was not legitimate, Americans didn’t have to obey. Problem solved.

But of course, the much more problematic use of these verses was during the slaveholding era in America, when slaveholders constantly referenced Romans 13 to attack those who sought to undermine slavery – abolitionists, helpers on the underground railroad, those who refused to enforce the Fugitive Slave Act. Slaveholders also made frequent reference to Biblical passages that condone slavery and counsel obedience of slaves to masters.

Taking a snippet from a piece of writing (whether the Bible or something else) to support an argument that one has already decided on is called “proof-texting.” It doesn’t seek to understand the broader context of a passage, it simply tries to use a short piece of text as a weapon to attack or refute someone’s else’s argument. It’s something that people of all political and theological persuasions do often. But I would suggest it’s not how Christians are meant to think about scripture and how it speaks to us.

So how should we be thinking about scripture and what’s the best use of it in our lives? I would start by pointing out the obvious – that the Bible is a very large compendium of a variety of different kinds of writings, by many different authors, composed over a period of a thousand years or so. Understandably, there are parts of it that we may find more appealing and helpful than others. We might favor the gospel stories about Jesus and turn away from the Old Testament stories of wars and violence. But I think if we really want to be faithful to the Bible, we have to read and ponder all of it, not just bits and pieces. The relationship between God and humans is complex and sometimes ambiguous, and the broad range of sacred writings induces us to keep exploring that complicated relationship.

Each book in the Bible has its own integrity and deserves to be treated as a whole. For many years I have taught a course at school on the gospels and the origins of Christianity. One of the first things I have students do is read a gospel straight through from beginning to end. Most students, even church-going ones, have never done that – they’ve only heard the gospels in short readings. They are often amazed to realize that each gospel has a coherence and some clear themes that the author intends in telling the story. They wonder why there should be four gospels, because they are all different from one another, with different emphases. Each gospel, for example, has a different set of resurrection stories – and Mark doesn’t have any, only the empty tomb. When the New Testament was assembled, didn’t people realize there were all these differences? Of course. Each gospel has a unique perspective that helps us get at the truth about Jesus. There is no one way to understand Jesus.

The scriptures are full of contradictions and passages that seem ambiguous and mysterious. It’s possible to disagree about how to understand them. I think God wants us to grapple with these difficulties to go deeper into the truth. In the rabbinic tradition, one rabbi has one interpretation of a passage and another rabbi has a different one, and they argue with one another. It’s precisely at the intersection of competing interpretations that we gain true insight.

It’s tempting to edit parts of the Bible we don’t care for, and I would suggest it’s precisely those parts we don’t care for that we need to pay attention to and try to understand. Psalm 137 is one of my favorites and a very familiar one. It’s a lament of the exiles in Babylon. It begins “By the waters of Babylon we sat down and wept…” and goes on to express sadness at the loss of their home. It’s very poignant. But towards the end it turns into an attack on their Babylonian captors; “Blessed is the one who takes your children and dashes them against the stones!” We don’t usually read that verse in church. But we shouldn’t avoid it. It expresses emotions of anger and bitterness and desire for vengeance, that are a real part of the human experience and that we have to learn to grapple with in order to understand ourselves.

We also need to understand that each book in the Bible has its own historical and cultural context, different from our own. As an example, Jewish society in Jesus’ time, like Roman society, was very patriarchal. Women had few rights and abuse of women was often condoned or overlooked. When we read passages in the scriptures that seem to justify poor treatment of women, I don’t think we can just say, okay, we just have to accept that. We must be willing to wrestle with how to make sense of such passages in the context of our own culture and social understanding.

Finally, as we try to understand the voice of God in scripture, we know we also have the voice of the Spirit within us, and in some sense we can engage in an inner dialogue, through reading and study and meditation, to allow the scriptures to speak to us. The voice of scripture and the voice of Spirit. That inner dialogue will lead us to new understandings. We should always be willing to entertain new insights, to be ready to change our minds about what scripture is telling us. This is part of what it means to be growing in faith, so that faith itself becomes a dialogue with the voice of God.

If we can spend time to really engage with the sacred writings, if we can grapple with the hard parts, be open to new insights and understandings, then we can hope to truly hear the voice of God in the scriptures.

Second Sunday in Lent by The Rev. Corbet Clark

Feb. 25, 2018


Genesis 17:1-7, 15-16

Romans 4:13-25

Mark 8:31-38

Psalm 22:22-30


Is suffering necessary?

Is suffering redemptive?

The human experience is that suffering is inevitable. We have all experienced pain and suffering, from illness or injury, or the indignities of aging, from failure and setbacks in school or in work, from community disasters, from losses of family and friends. Our suffering is not all the same, but we all experience at least the everyday suffering of things gone wrong.

Human beings are remarkably resilient. Resiliency is that ability to cope with failures and disasters large and small, to confront them, to move through them and emerge from them, often in positive ways. We know that resiliency is an essential skill for navigating adult life, and most of us learn the skills, usually through bitter experience.

Resiliency has become a hot topic among educators. We know that it’s essential for young people, as they grow up, to develop these skills, and most young people are able to do that. But in recent years there has been an increasing number of young people, from adolescents to young adults, who don’t seem to be able to cope with even modest personal challenges, who seem overwhelmed by setbacks and disappointments. In my work with high school students at school we have seen an increasing number of young people experiencing anxiety and panic attacks, or depression that prevents them from functioning in daily life. Why is this? And how do young people develop the ability to bounce back from personal challenges?

Resiliency seems to be like a muscle – it needs to be constantly exercised in order to gain strength. We all want to protect our children from terrible things happening to them, but the paradox is that when we as adults intervene too frequently or forcefully in their lives, we may be preventing them from developing the resiliency they need. When kids get into trouble and parents step in to fix the problem for them, when students fail at school and parents intercede with teachers or principals on their behalf, when young people experience disastrous social relationships, and adults try to manage that, we are probably doing our children no favors and may actually be keeping them from learning the hard lessons and gaining the confidence in themselves that they need to be mature, resilient adults.

What does resiliency look like? What are the skills we need to learn? Resilient people are able to draw on people around them to provide support and encouragement – not people who will solve their problems, but who will stand beside them and encourage them to solve their own problems. Resilient people are flexible and are able to adapt to changed circumstances, to alter their course when they face a dead end. “My major didn’t work out, so I switched to a different one.” “This relationship wasn’t going anywhere, so I re-thought my priorities and made a change.” “I lost my job, so I decided to pursue a completely different career.”

And resilient people are able to re-write their life narratives in ways that give them a sense of meaning and purpose. We all have a life narrative, a story about our own lives that gives our lives a sense of coherence and ideally a sense of meaning. So that our story is not just “This happened and then this happened and then this happened,” but more like “this happened, and it was hard, but it set me on a new path that has been very fulfilling.” For example, “I had a hard time my freshman year in college and decided to drop out. I spent a year working in the wilderness and came back from that with a new sense of what I wanted to do with my life.” We are constantly revising our life stories, as new things happen to us and as we make new life choices, and resilient people are able to find meaning even in the sharpest setbacks and failures, giving them strength to move forward in life.

This, I think, is exactly what Jesus is doing with his disciples – trying to instill in them the skills to cope with failure. The disciples are going up to Jerusalem with Jesus full of the expectation that this will be a moment of triumph. God’s reign is going to be established and Jesus will make it happen. When Jesus says, “The Son of Man must suffer and die,” he’s telling them it’s not going to be like that. He is going to suffer and die because he is human, and it is the lot of all humans to suffer and die – there’s no escape from that for any of them. When he tells them to pick up their cross, he’s telling them that by confronting the suffering that is to come, they will find the purpose that God has for them – if they accept it and deal with it, they will find meaning in it. God will show them the way.

Christianity is a very resilient religion. Think about it: Jesus’s followers expected imminent triumph and instead Jesus was arrested, tortured and executed, and his followers were scattered. That should have destroyed the Jesus movement, but somehow they managed to carry on. The found strength in their community and in supporting one another, they were able to re-frame their mission – how and why they were going to move forward. And most importantly, they rewrote their narrative. They took the cross – a symbol of defeat and death – and they made it into a symbol of hope and new life. And Christians have been doing the same ever since.

I came to my school, OES, thirty years ago. Just before I arrived the school had experienced a catastrophic disaster, when nine members of the school, both students and faculty, were killed in a mountaineering accident on Mount Hood. It could have meant the end of the school, but somehow it survived. People found strength and comfort in one another, not to make the pain and loss disappear, but to bear the pain together. And the school rewrote its own narrative, to incorporate that terrible loss and to reshape the school’s mission to one of care for the whole student and service to the larger community, which had offered the school care in a time of crisis.

I think the same kind of thing is happening now in South Florida. In the midst of the incredible pain and grief of this human catastrophe, the community is finding ways to be resilient. They are drawing together to support one another. They are bearing one another’s pain. And they are rewriting their narrative by taking on a new mission: working together with others to make change in our society to stop the violence associated with guns. In the process they are giving themselves hope in the midst of despair and a sense of meaning and purpose, so that the loss of those children will not have been in vain. We don’t know how that will come out, but it’s a sign of great hope.

How do we cope with suffering? How do we develop those skills of resiliency, as individuals and as a community? We commit to supporting one another when we are in pain. We practice compassion, whose root meaning is to “suffer with,” for those in crisis. When we confront failure, we adapt to new circumstances. If our mission is failing, we don’t dwell on that failure but seek out new ways to move forward. And we continue to rewrite our life narratives, as individuals and as a community, to find new meaning and purpose in the midst of defeat and failure. We take up our own cross, confronting hardship and pain directly and finding in it God’s purpose for us, so that the cross of defeat and death becomes the cross of hope and new life.