Enter Ash Wednesday

CA%20Mardi%20Gras%20014[1]A blogging friend celebrates Mardi Gras the Cajun way with La Danse de Mardi Gras, a song popular from the old days, a huge pot of gumbo, the ingredients gathered from local farmers, and fiddle playing no doubt. Sounds like about the perfect celebration. Her piece is worth a read.

As I read, I couldn’t help but remember my own experiences with Mardi Gras, one in New Orleans and the other in Tepoztlán Mexico. Those two were enough to last the rest of my life, but I must admit, les bons temps rouler in Cajun country sounds pretty tempting.

Mardi Gras began in New Orleans as early as the 1730s. A century later, it had processions of krews (as the groups are called who come together to create the floats), torchlight processions, carriages and horseback riders.

The horseback riders have remained, the carriages grown to enormous floating pleasure palaces with flinging plastic bead necklaces and candy. The best times, for the locals anyway, are the two weeks proceeding Fat Tuesday when smaller parades show off the handiwork of their krews, which also come with flung beads and candy. I remember those parades and the beads and one night of too many Cap’t Morgans with orange juice. That night, I ended up at the uptown Maple Leaf Bar reading poetry.

This year, New Orleans is expecting a million people. A million people packed into an area 13 blocks long and 6 blocks wide. I am not tempted.

I have no idea how many people packed the French Quarter during the Mardi Gras I lived in New Orleans. I wasn’t on the street, I was working, not however at my usual job of regular night time bartender at Molly’s at the Market on Decauter Street, it was too busy for a lone woman. The daytime bartender, Walter, and a friend of his worked the bar and I worked the floor. This was in 1982, so don’t let the below photo shock you.

Face and dress, 1982

A black taffeta dance-hall girl dress with red bow and ruffles. Yep. It still hangs in my back closet although I haven’t worn it in years. But that night, I folded dollar bills lengthwise and tucked the ends under the red ruffle above my bosom. By nights end, dollars ringed the front ruffles, some along my back, and both straps: singles, $5s, $10s. I even found two twenties when I returned home the next morning. I don’t remember much about that night except the packed bar, wending my way between tables, evading hands unless they were tucking in bills, and batting my eyelashes with one upraised finger if they tried to tuck too deep. The music and noise ended at midnight; the drinkers stayed, but even they began to drift away. By the time I left the bar, near 2 am, dark and quiet as only the French Quarter can be when it shuts down, no one was on the streets. Ash Wednesday had slipped in.

The second Mardi Gras was in Tepotzlan. Look it up in Google. They say there are more brujas and brujos (witches and warlocks) in the Tepotzlan area than anywhere else in Mexico. And since it’s Morelos, they say the ghost of Zapata still rides the mountain ridges. I lived there about seven months before moving into Mexico City. My friend and I had just found a house to rent, we’d been looking for a couple of weeks, staying with other friends, and it was perfect. A cool, old Spanish style house, shaded veranda, big garden, and two blocks from the center of town and the best Saturday market I’ve ever shopped.

Tepotzlan0001 (2)That’s me on the right, balanced on one foot, hands in pockets, long hair tied back.

During the week before Fat Tuesday, dancers danced for hours in the Plaza. The dance called brincas, the jump, the dancers Chinelos, dressed in long velvet robes, masks with conquistador faces. And they jumped–around and around and around in a circle on the plaza, they jumped and jumped, hours at a time, hours and hours, drums beating time. The dancing and drumming went on late into the night. Two blocks from the center of town could be noisy.

And then came Fat Tuesday. They jumped, the drums pounded, and to accompany it all, cohetes, four-foot long rockets shaped like giant bottle rockets exploded over the town. All day. In the evening. In the night. We grew restless. Only a couple of more hours until midnight, I assured my friend who had grown cranky. Only one more hour, I said at eleven as we lay across the bed, staring at the ceiling. They didn’t stop. The cohetes went on and on, exploding over the house, the town, our village; and the munedo shop across the street doing a brisk business with much shouting, laughter, and general drunken singing.

It will end soon, I kept saying. Well, not soon, but it did end. As the first traces of dawn slid over the sky, the cohetes went silent, the drunks went home, the village grew silent, as only an exhausted village can do, and we slept.

Thank God for Ash Wednesday.

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Lenten Practice

I usually post a short reflection each day through Lent; this year, however, I’ll be posting it on the Community of the Incarnation blog. So if you, or others you know, would like to have a gentle reminder each day, please pass on the URL: cotikc.wordpress.com. Thank you. You’re welcome to join and welcome to unsubscribe once Lent is over.

In his book, Blessings in Disguise, Alec Guinness told the story of standing in line on Ash Wednesday, waiting for ashes. A small boy stood in front of him with an old man in front of the boy. Behind Guinness stood a young woman. And as each received the ashes, he or she heard, “Remember that you are dust and to dust you will return.”

While in our community we prefer to use “Turn from your darkness and move to the light,” I appreciate the thought behind “Ashes to ashes; dust to dust.”

We are all components of the earth; our very bodies are made of the same elements. Though we’re all different from each other, we share, in common, earth, air, water, fire. Lent reminds us that we have a common bond.

So in this first day of Lent, pray that you remember you are not alone in your struggles and hurts. Pray to remember we have a common bond with the Earth and with all the people, animals, plants that inhabit this earth.

When you receive your ashes, be aware of all those around you who are also being challenged to grow and change. We have that common bond: the bond that says we are one; the need for each of us to change.
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Signs and Wonders

Several in our community asked Cliff to write up his homily from last Sunday.

Bishop Cliff Kroski’s Roman Catholic theology education is from St. Mary’s Seminary in Baltimore.

The Gospel reading for the Fourth Sunday of Lent was John 3: 14-21. This passage contains the well-known sentence,  (3:16) “For God so loved the world that he gave his only Son, so that everyone who believes in him might not perish but have eternal life.”

No doubt, you have seen people hold up a sign that reads, John 3:16 at various sporting events. This passage also lays the foundation for the central belief of many Christians: Salvation comes through Jesus Christ alone and those who do not accept Jesus are not saved. Little do the sign holders know that their sign contains a profound and complicated theology which is only found in John’s Gospel.

The Fourth Gospel contains theology and Christology (the theology of how Jesus is viewed) but is not found in the other three Gospels. In the earliest written Gospel of Mark, Jesus is seen as a limited human being, perhaps somewhat divine-like, and a “godly” person. In Mark, Jesus is called the “Son of Man.” Jesus is also a mystery to the people. In the Gospel of Matthew, said to be written second, Jesus is the promised Messiah and Matthew stresses Jesus’ relationship to God as “Son.” In Luke, Jesus is born of Mary, is human, but by God’s power, Jesus is raised to “the Christ” and has the title of ”Lord.”  In John’s Gospel, from the very first verse, “In the beginning was the Word, and the Word was with God, and the Word was God”  Jesus is God.  Jesus is both “with God” and is God.

John has the beginning of the Trinity developing in his Gospel. Why this progression of Christology?

John’s Gospel was the last gospel written out of the four in the official canon of scripture. Scholars place its origin from the late 90’s to perhaps even 100 AD. It’s been 60-70 years since Jesus died and the way the early Church viewed him increased significantly. By then, in the 2nd century AD, Jesus was not only the Son of God, Jesus was God. In John’s Gospel, Jesus does not speak in parables as in Mark, Matthew, and Luke. Jesus gives long monologues in which he describes himself as “The way, the truth, the life and the light.” John’s Gospel also had something called “realized eschatology.” Eschatology is concerned with the “end time,” the end of the world as well as the judgment that comes at the end of the world. John’s judgment is not from God, with Jesus coming on the “clouds of heaven.”  John’s judgment comes when each person accepts or rejects Jesus. God has revealed the Light and humans respond to the Light by their belief or disbelief. In other words, realized eschatology means that we judge ourselves by our belief or unbelief in Jesus, the way, the truth and light. The end is happening now, (and every day) by the world’s response to Jesus. John’s Gospel is primarily a gospel of faith. When “doubting” Thomas sees the wounds of the risen Christ, who appears to the disciples, Thomas’ response is, “My Lord and my God.” It’s as simple as that in John’s Gospel.

John’s Gospel also carries Gnostic traditions. The words above of Logos, (Word) life, light, and words such as “true” and “know,” and the esoteric dualities of “light and darkness,”  spirit and flesh”  all have Hellenistic, Gnostic connotations. Also, the idea that gnosis, meaning  knowledge, has been made known to humans by a revealer—God—who has revealed his Son—Jesus, who has come to rescue humanity from its entrapment—sin, is also very gnostic. The fact that it is by  humanities inward, personal response to this revelation (knowledge) that we in essence, save ourselves, smacks of Gnosticism. In other words, the revelation has been presented and we respond (ourselves) to this self-revelation. We have been given the knowledge, now it is up to us to make the response in belief or disbelief.

So, the next time you see the sign John 3:16 being held aloft at a sporting event, the question to ponder is, “I wonder if the person holding the sign knows about  realized eschatology,  gnosis, and the Christology of the Gospel of John.”

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Both Sides Now

Joni Mitchell’s lyrics, “I’ve looked at clouds from both sides now” plays in my mind this morning. It’s a mid-March Spring Equinox day and it’s raining. No wind, no thunder, the threat of tornadoes low. A soft rain, light, just rain. The willow, newly leafed into green lace, dips its head to show off the neighbors red bud tree, ripe with color, behind it.

This morning’s readings, this Tuesday of the Fourth Week of Lent, are all about water too: the Sheep Pool from the gospel in John where Jesus heals a crippled man because, well, he’s crippled and can’t get to the water when it’s “stirred up”; and the mighty river in Ezekiel that starts small but becomes , “a river through which I could not wade.”

This day of soft rain will reach a troubling phase later in the week. The biggest part of this storm won’t even arrive for three more days, the same storm that dropped two feet of snow in Flagstaff, Arizona. Flood warnings are posted.

Water: a blessing and a danger. One of those too much of a good thing is too much things.

Yesterday, I reposted a blog by Elizabeth Schurman, “Snakes and Ladders.” If you haven’t read it, you can find a link to it on the right. She writes that the thing we’re most afraid of, if we look at it and look at it and look at it, we can deal with it.

Years ago, when we first saw this house and walked up the sloping yard, my mind automatically registered “it won’t flood,” floods  being one of my childhood fears because my father died in the months after bringing his rowboat over here to help with the great Kansas City flood in the early 50s.

Interesting the bad/good contradictions we all carry for some of the simplest things. Growing up on a farm, rain was a blessing, a day to pause the work, but it also meant the farmyard got really mucky. And wet chicken smells? Not the same as smelling early spring tulips, let me tell you!

The Chinese say yin/yang. And that’s about it. The living with both sides because both sides is what we have.

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The Work of Our Hands (and minds)

Friday of the Third Week of Lent

 

This morning, reading the first reading, a passage from Hosea,

I was stopped by the “our god…” Yep. A small “g” god.

 We shall no more say, “our god,” to the work of our hands.

Not an error of the Lectionary editors, the small g god had a meaning quite different from the one I normally think of. And I realized the worry I woke with this morning was that small g.

Yesterday, the day before, way too many of the days, are filled with unexpected or expected dashing. Expected or unexpected (and often unexpected) news of one sort or another. None of them are earth shattering for the most part, but taken together, it’s a lot.

And yet, as I sat with those words “our god” with the small g, picking apart the “oh, my gosh!” feelings I woke with, I realized that in actuality, things were pretty much okay. Yes, there’s a lot going on and yes, there are pieces that will need attention, but worrying about them rather than simply doing what I need to do makes them my “god” – that pesky god with a small g.

What god are you creating from the work of your hands? What are you putting foremost in your life? Is it time to give up that god?

With those questions to myself, I am called back to spiritual awareness, to the breath moving in and out of my body, to peace.

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