Doorways and Signs

Rev Ellen Alston
We began this season with a focus on making space in time, within the days and hours and rhythm of our living: Sabbath – a time set apart, with an intentionally different perspective, so that we might be more aware of God’s ongoing presence and purpose for and with us. We bring all that we are to the welcoming embrace of the One who made us, who knows us, and who loves us more deeply than we can fathom. To honor Sabbath - indeed to lean into any of the spiritual disciplines - is to open ourselves to deepening and being made new in that very relationship. And so we have journeyed over 40days2gether with the book Mudhouse Sabbath, exploring practices and connecting points with our kindred faith and its roots, led by our sister in Christ and our sister in Abraham and Sarah. Dr. Lauren Winner and Rabbi Dr. Jana De Benedetti have beautifully helped us weave back and forth in the Judeo-Christian journey, and I, for one, am enriched by the discovery of doorways to adjacent rooms in these parallel and intertwining paths.
And this last stop, regarding doorposts and the mezuzot that mark them, is a fitting touchpoint for our culmination of these 40 days. For Easter itself takes us to another doorway, one that is supposedly sealed shut. It’s easy to assume that this is the end of the road – a dead end, in fact – and that all that weighs us down in failure, sin, doubt, and fear, would have the final word, would be the lasting truth that determines our next steps and entire future. But like the women who carried the heaviness of grief to the tomb, interrupting their own sorrow to wonder how on earth the immense stone could be moved aside so they could anoint Jesus’ lifeless body, we, too, are met in this new morning by an astounding truth - a message that bears attaching to and about every doorway from now until the culmination of all time: the stone is rolled away before we arrive, the tomb is empty, CHRIST IS RISEN and goes on ahead of us!!!
Attached to a doorway in the house where I live is a plaque that was a gift from a dear friend just before I moved here. Nearly 4 years ago, I put it here next to the doorway through which I would pass each day before leaving home, as a reminder and a blessing. I pray that wherever I may be on this journey, by God’s grace, something of this message would shine through my life, that I might be a sign of the open and empty tomb, an inviting doorway to the Risen Christ! Hallelujah! Risen indeed!

A little too ironic

Ellen Blue

Ironic, isn’t it? Funny, in a dry kind of way. Amusing, yes, but full of subversive undertones. No, I’m not trying to describe a wine to have with Easter dinner. I’m talking about the pattern in Jesus’s sense of humor. The stories, the scenes in the narratives that we have of his life and teachings, are absolutely full of in-your-face surprises that would leave us laughing, if only we didn’t suspect that we’re the ones who don’t quite get the joke.

Take, for instance, this: On Easter morning, Mary Magdalene becomes the first apostle of the resurrection. It is Mary to whom Jesus appears, and Mary is the one he sends with instructions to go tell the others, including Peter, that he is risen. It’s funny, you see, because women were not allowed to be a witness to anything – their testimony was utterly worthless in a religious court of the day.

If you read Mark, the first gospel written, you’ll see that Mary doesn’t appear until almost the very end – and we can speculate that if Jesus hadn’t chosen her to be that crucial first witness, Mark might have left her out completely. In fact, Mark insists that the women didn’t tell anyone, because they were afraid. But how, then, did Mark find out about it? Hmm.

Speaking about narrative, Tex Sample has written, “The story doesn’t have a point. The story is the point.” This story, where it is one woman (in John) or three women (in Mark) who discover and tell, is part of the pattern of Jesus’s turning things upside down. The point is the choosing of the one who is “not qualified” to be the very one who must go and tell.

Jesus has already established an insider-outsider theme with regard to who is capable of religious leadership. In chapter 11, John depicts Martha engaging in the longest recorded theological discussion that Jesus has with anyone, and in it, Martha recognizes and names Jesus as the Messiah – something that should have been the task of the High Priest. In the next chapter, Mary of Bethany anoints Jesus – again filling the High Priest’s role.

In Luke’s gospel, we see Mary of Bethany sitting at Jesus’s feet. Jesus is forbidden by religious custom to teach a woman about spiritual things – yet when challenged, he keeps right on violating tradition and insists that she be allowed to stay and learn. Subversive? Oh, my, yes.

From the first word to the last, the four gospels show us a man who sees the world with different eyes and acts in total faithfulness to who and what is Holy, even when that faithfulness will lead him to his death. They show us a man who makes the point over and over and over again that it is not the expected person that he will choose to deliver the message – it is precisely the one to whom others are least likely to listen. It is Mary who will be that one on Easter morning. Mary who will run, breathing hard, to gasp out, “I have seen the Lord.” Mary, who will be included in the story because Jesus has seen to it that she will.

The first apostle is Mary? Why, she can’t be a witness! No one will listen to her! But perhaps, if you and I are wise enough, we will listen – and I’m pretty sure we’re also allowed to laugh.

WWJD? What Would Jesus Do? What Would Jews Do?

Rabbi Dr. Jana L. De Benedetti
I believed that Mudhouse Sabbath was supposed to be helping with a discussion about how Jewish traditions and practices can enhance the spiritual experiences of Christians. I was sorry to see times when it turned into a competition of “which way she liked it better.” I felt like it put everyone on the defensive – I certainly wanted to defend the Jewish traditions when she said that Christian versions were better, and I also wanted to correct her understanding of Christian ways whenever she felt that Jewish practice couldn’t enhance Christian practice, because Christian was better.
She picked meaningful aspects of tradition to examine. I have to admit, I did like seeing her gushing about how wonderful Jewish practices are and how her history with them enhanced her understanding and observance of Christianity. I hate to admit that there were times when she seemed to love the Jewish ways so much, that I couldn’t understand why she wasn’t still Jewish.
I like to think that since Jesus was an observant Jew, when Christians learn from Jewish observance, they are in many ways getting closer to Jesus. I often joke with my Christian students – “Do you want to know what Jesus would do? Just watch me – I do it.” (Actually my joke is more like “WWJD = We want Jana De Benedetti,” but sometimes my jokes aren’t very funny.)
Seriously, I had always believed that since we (Christians and Jews) share the same basic value system, and since we learn in Scriptures that we received those values on Mount Sinai, I always thought that the Christians were standing there with us with Moses. I would look at my Christian friends when I was teaching the Chanukah story (which occurred about 150 years before Jesus was born –and according to the Book of John, he celebrated in Jerusalem) – I would say, “I know who my ancestors were at the time of the first Chanukah – they were fighting for their religious freedom. Who do you think your ancestors were? Weren’t you part of our group back then? Do you think you were part of the group that was trying to take away religious freedom?” I never thought so. I thought that you were part of “us” back then.
Anyone who has ever studied with me knows that I try to be very careful not to ever imply that “my way is better” or that anyone’s way is better, for that matter. I respect your right to choose how to worship and serve God. I love my way. When I teach, I hope that by showing people the joy in what I see, it enhances your experience. I don’t ever intend to change your experience – I do hope that you can find new ways to express your experience. That is what I hope people would get from reading the Mudhouse Sabbat book, and our musings about it. Take what you had, and find new ways to add to what you already love about what you believe.
How appropriate that this year we end our discussion on a weekend that marks celebrations of spring and hope, and the holy days of Passover and Easter. May we always find the courage to learn to glean wonderful things from what others have experienced and learned. May we all find new ways to find hope and spiritual fulfillment during these holy days, and throughout the year. Shalom and Happy Holidays!

You are God's

Rev. Tom Dolph
When was the last time you had to order checks? Usually this is a relatively simple task for me, I just click the box that says, “send me whatever I ordered last time.” However, sometimes it requires thought, particularly thought about “doorposts.” (See chapter 11 in Lauren Winner’s Mudhouse Sabbath)

When I arrived at my current appointment I thought it best to open a checking account at a local bank since the “national” bank I usually patronized didn’t have a branch in the community. No problem, except, there’s no little box to click saying “just send me more of the same” because there is no “more of the same” to repeat. Name; address; phone: no problem, I can easily answer all those questions. Then came this little box, challenging my entire identity – Prefix! The choices were simple enough, Mr. Mrs. Ms. Dr. Rev. The first four provided no challenge, I have long been relatively sure of my gender and I could not yet legally claim the fourth, but ahhh the fifth, now there was something to ponder. Obviously, I could have put Rev., after all, I am one, but did I WANT to put it? Now there’s a question I’d just as soon not have to admit that I ever asked.

If I am one, why not simply click it and move on. Well, in full confession mode, here’s what ran through my mind: If “Rev” is on my check I could never be grouchy or rude in a checkout line when paying by check. If “Rev” is on my check, would I ever get caught having to be pastoral when all I really wanted to do was run home and eat my chicken? If “Rev” is on my check would I ever have to pretend that I’ve just met my best friend because all Christians, especially “super Christians” like pastors, obviously all believe the same thing and vote for the same candidates? Putting Rev. on my check meant I would have to be one all the time. Don’t get me wrong, I AM a pastor all the time and these thoughts were as fleeting as they were real. I do offer myself to God and God’s business 24/7, as I am sure you do as well. At the same time, having the choice to not publically admit that can be attractive sometimes. Don’t we sometimes like it that we can go incognito if we want to? Isn’t it nice not having to be “on” all the time? I’ll have to admit, it is pretty tempting sometimes to go undercover. So, like Winner reminds us, it may be wise follow God’s prompting and write wherever we live: “I belong to God!” “I am never not God’s.” “I am never not about what God called/calls me to.” Sometimes the world needs to see that about me, without me ever having to speak a word. Sometimes I need to remind myself of that, especially when I am worn and weary and really craving some chicken. So – signing off I am REV Tom Dolph, I belong to God…

Rabbi Dr. Jana L. De Benedetti

Rabbi Dr. Jana L. De Benedetti
am not so surprised that Barbie has a mezuzah for her home. First of all, the woman who created her (discovered her?) was Jewish. Second of all, it is, after all, a commandment to put a mezuzah on the doorpost of your home. Why shouldn’t she have one? It feels great to have a mezuzah on the doorpost. Each time you go into your house, you are reminded that this is a place where God can be found. Each time you leave your house, you are reminded that God is with you wherever you go. It becomes a daily reminder to think about God being in your life. It feels like God is protecting you and your home, even if it is just because you are aware of God’s presence each time you see it.
I liked some of the other symbolisms that Ms. Winner attributes to the letter Shin that is usually on the outside of the mezuzah. It is the first letter of the Sh’ma, which is possibly the most important prayer that we say (as she mentioned). It is the first letter of the phrase “Guardian of the doors of Israel” (however, at least on the Kindle version, the Hebrew in her book is incorrect – it should say: “Shomer d’latot Yisrael” – not “daltot”). I had never heard of the use of it representing “Shalom bayit” (peace in the home), but it is a nice idea. I think it is stretching things to say that it has anything to do with a shofar – doorposts are thankfully very quiet parts of homes. However, it can be seen as a proclamation of one’s faith (like a Chanukah menorah shining in the window.)
Coincidentally, I have been asked a number of questions recently about mezuzot (plural of mezuzah). The most difficult one was from a local retirement facility. A new couple moved in and, since they are Jewish and it is their new home, they wanted to put a mezuzah on the doorpost. The administration at their new place apparently has a restriction that nothing be hung outside the door of their apartment (other than a wreath). They did not want to bend on this, but were not sure that they should prevent the family from doing something if it really was a religious obligation. So the question came to me. I said that it specifically is a religious obligation to have a mezuzah on their doorpost. I am not sure what the point of allowing a wreath to be hung on the door is, but the mezuzah is something that has to go up. There have been times and communities in various places in the world where it was not safe to have a symbol of Judaism on the outside of one’s home. Those Jews felt they had no other choice than to hang it on the inside part of the doorframe. In the end, I understand that was the “compromise” that the retirement facility provided this family. They were not permitted to hang it outside, but were allowed to hang it on the inside. I am sorry to say, I am a bit disappointed with this decision. I have lived in enough apartments in my life to understand about conforming to building rules. I understand that they may be concerned that other people may want to hang other things on their doors, like expressions of their faith. However, this isn’t just a symbol – it is fulfilling a commandment. It could be really small and fairly inconspicuous. It could be painted to match the doorframe. Instead, it is hiding inside the apartment.
The commandment says to “write these words on the doorposts of your house (and upon your gates).” The obvious question is why do we write them on parchment and put them in a container, when the commandment sounds like it is saying they should be written directly on the doorpost itself? My favorite answer to that question is that if we wrote the actual words – God’s actual words – on the doorpost, most of the time we would not be giving our attention to the words on the doorpost. Most of the time we would probably be inside the house going about our business, or leaving them behind when we leave the house. It seems very disrespectful to have God’s words ignored much of the time – especially since the intention of writing them on the doorposts is to show how valuable and meaningful the words are to us. So we write them on special parchment and put them in a special container, and give them our attention as we enter and leave. If God’s intention by commanding us to do this is for us to be mindful of these words – we are, even when the words are in the container and not visible. If the intention is to write them proudly so that we and all those around us can see their importance to our lives – they are, especially when we can place them proudly on the outside of our homes. If the intention is to be mindful of these words in our homes so that we are reminded to make our homes places of peace, and places where God is found – we do. Plus, having them in a container does allow us to put some effort into making lovely, or cute, or simple, or magnificent containers. It is a way of beautifying a beautiful commandment.
The tradition is that whenever you enter or exit a place with a mezuzah hanging on the doorpost, you gently touch the mezuzah with your fingertips (acknowledging that God’s words are in there, and that this is fulfilling a commandment from God), and then you gently kiss your fingertips where they had touched the mezuzah.
May you be blessed when you come in and when you go out.

You May Kiss the Bride

Rev. Joseph Awotwi

Why does anyone need a wedding? Could we have marriage without a wedding ceremony? I dislike it that people go into such huge debts to start off their married lives together. We all know that money issues contribute significantly to marriage break-ups. Sometimes the break up occurs before all the incurred debt from the marriage has been paid off. Then there is the disgusting evening of rehearsal. Everyone is a wedding specialist, telling the pastor what to do and where to stand and what to say. The photographer is more important than the pastor; and the pictures are more important than the words spoken at the ceremony. I wonder how many people at the wedding actually hear the words, “Will all of you, by God’s grace, do everything in your power to uphold and care for these two persons in their marriage?” If the couple has not had a conversation about the sacramental nature of marriage, that surely is not going to happen at the wedding. We are in a hurry to go to the reception! A question I have heard while going through wedding rehearsal is, “When do you say, ‘You may kiss the bride?’” That question comes with all the seriousness as if to say that is the most important statement in the whole ceremony. No wonder we do not take the vows seriously.

Statistics indicate that “Evangelical Christians” [translate hard core Christians] are divorcing at a rate higher than the average in America. Why then does the Christian wedding not have a plan for when the marriage does not work? Should there be a Christian way for dissolving marriage? The story of a couple on HGTV hoping to by a house comes to mind. The man spoke of the “re-sale value” of the house they were about to buy. The woman responded, “We have not yet bought the house and you are talking about re-sale.” When God knew that we could not keep the Ten Commandments as a way of earning our way into a great relationship with God, God made provision for another way by which we may have a great relationship with God – the Way of Jesus “being lifted up from the earth.” Does God know that we cannot keep our marriage covenant? What provision has God made for when we are unable to keep our marriage covenant? The provision God has made is the only thing we can offer. Anything less than that is a sellout of our faith and the marriage covenant!

I am surprised when I consider marriage as practiced by people of old in comparison to people of today. I mean old as in hundred years ago. The people of old seemed to have been able to live with their partners for fifty or sixty years. How come they were able to live “till death do us part?” What has changed that people of today are unable to duplicate what they did? Could it be they thought of the happiness of their spouses first and then their own happiness next? That sounds like the opposite of selfishness. It is unlikely that they lived unhappily for fifty or so plus years because they were afraid to divorce. What was the glue that held them together? What can Christians do to translate the theological basis of marriage into our practical way of living?

Contract or Covenant?

Rev. Mimi McDowell


“Do you do weddings?” “My hairdresser/friend/cousin needs someone to do their wedding.” “We want to get married next weekend and need someone to do it.”

Anytime I hear a question like that I cringe. It isn’t that I don’t like weddings, or that I don’t want to perform them, but I always know when the question is posed in that way what the couple usually wants is just someone who is duly licensed to perform a ceremony. And I don’t do those types of weddings. In fact, I don’t “do weddings” at all – I perform Services of Christian Marriage.

As Lauren Winner accurately points out, “Christian wedding vows insist that marriage is a covenant, not a contract.” (p. 122) The United Methodist Book of Worship states, “Christian marriage is proclaimed as a sacred covenant reflecting the Baptismal Covenant. Everything about the service is designed to witness that this is a Christian marriage.” Yet in my experience, the people who ask me, off the cuff, to do a wedding are more focused on a legal contract than the sacredness of the covenant. Sometimes their reason for asking is that they want to get married quickly or because they want to skip the premarital counseling. Other times it is simply because they have no church home and don’t personally know any other minister. They sometimes try to sweeten the deal by offering to pay well for my services, but I can’t be bought. In those cases, I explain my parameters for performing weddings. If the couple chooses not to work within those parameters, then I gently direct them to a Justice of the Peace, a judge, or someone else who can legally marry them.

In 1997 the State of Louisiana passed a covenant marriage law. It was intended to strengthen families and reduce divorce rates. Unlike in a “standard” marriage, the couple must take special steps to execute a covenant marriage. Among other things, the couple must sign a recitation that says that they understand that a Covenant Marriage is for life, that they have received premarital counseling on the responsibilities of that covenant, and that if marriage difficulties arise they will make all reasonable efforts to preserve the marriage. In addition, a clergyperson or professional marriage counselor must sign an affidavit attesting that premarital counseling was provided.

I have never been asked to conduct a Covenant Marriage or to provide an affidavit to that effect. But I would assert that any wedding I have performed or will perform in the future is, in fact, a covenant marriage. Our Book of Worship says it is. Our Book of Disciplines mandates it. “The pastor’s “due counsel with the parties involved” includes premarital counseling as well as planning the actual service. And an important part of that counsel is discussing the covenant of Christian marriage and what that means. Personally, I can’t imagine why you ever choose to get married without seriously considering it as a sacred covenant.

So if you want a wedding that is a Service of Christian Marriage, focusing on the covenant of marriage established by God, let’s talk. If you want a marriage contract, you’re asking the wrong person.