Anubis

I'm currently reading "The Red Pyramid" by Rick Riordan (author of the Percy Jackson series). It follows the adventures of a brother and sister as they discover that the Egyptian gods and goddesses are not myths and walk among us (I promise not to reveal any plot points that might ruin it for those who will read this book after reading this post/or are already planning on reading it/are in the process of reading it like me). Now I obviously don't believe in the Egyptian gods, but ever since I was a child I have found mythology of all kinds extremely fascinating; and as it so happens Mr. Riordan writes compelling stories involving mythology.

As the brother and sister travel along there is a passage that stands out to me. It takes place while they are visiting the Hall of Judgement. Anubis, who is a god (one of the more familiar ones, as he usually is half man half jackal) and the Lord of Funerals, is talking about the Feather of Truth. He says:

"The truth is harsh...Spirits come to the Hall of Judgement all the time, and they cannot let go of their lies. They deny their faults, their true feelings, their mistakes...right up until Ammit (a monster) devours their souls for eternity. It takes strength and courage to admit the truth."

This passage resonated with me more than anything, and left me pondering some questions I will now pose you.

When we die and the day arrives for God to pass judgement on our souls, can we tell the truth about our life? Can we admit our faults? Can we recognize our mistakes? If we can not, are we prepared to face eternal damnation for our stubbornness and pride?

The Bible tells us that we must seek God's forgiveness. But is that enough? Shouldn't we also seek to forgive ourselves. In that forgiving I believe we can come to accept ourselves, in accepting we know ourselves, and can tell the truth about everything.

The Apocrypha

So I recently learned that there are some Bibles that come with what is called an Apocrypha (you can also simply buy something called an Apocrypha). The most well known Book in the Apocrypha is the Book of Tobit, because there are five verses drawn from the eighth chapter used most often at weddings. My Uncle read it at my cousin's wedding, and while he, my grandfather, and my mother searched to find the passage he wanted to read in the Apocrypha I began to wonder.

Who decided what books should be included in the Bible we read and what books wouldn't? What made the chosen books more the word of God then the rest? Were the stories more memorable? Did people connect to the lessons more intensely? Why is part of God's word in most Bibles, and the rest in a special addendum that most people don't know exists much less read?

If you think about it, what stopped us from doing the same thing to everything that God said? Moses receives the 10 commandments but decides that he doesn't like 3, 6, and 9 so he leaves them separated and only a select number of people ever learn about them. Suddenly because not everyone knows about it, we are allowed to take the Lord's name in vain, murder people, and bear false witness against our neighbors. Its okay for the masses because those commandments were set aside, and so those who don't know about them therefore can not be breaking them. Last time I checked a lie of omission was still a lie, and not knowing that something was illegal didn't mean that you could do it legally.

Why are we not teaching our children about these books in Sunday School or Bible Camp? Why are there not Bible studies for grown ups that talk about the Apocrypha Books? I guess someone decided that we should read only what we are given and not seek more. I think that means we end up missing out on some of God's stories. We are missing some of the pieces of the puzzle. How can we claim to know God when most of us aren't aware that we haven't heard all the story, that some of the chapters were torn out? Aren't you curious about the lives of Adam and Eve outside of the stories in Genesis? Sometimes I hear a passage of scripture and think "there has to be more to it." And here it is:

Books of the Apocrypha
1 Esdras (Vulgate 3 Esdras)
2 Esdras (Vulgate 4 Esdras)
Tobit
Judith
Rest of Esther (Vulgate Esther 10:4-16:24)
Wisdom
Ecclesiasticus (also known as Sirach)
Baruch and the Epistle of Jeremy (both part of Vulgate Baruch)
Song of the Three Children (Vulgate Daniel 3:24-90)
Story of Susanna (Vulgate Daniel 13)
The Idol Bel and the Dragon (Vulgate Daniel 14)
Prayer of Manasses
1 Maccabees
2 Maccabees

On Weddings and Marriage

My cousin got married yesterday. My grandfather-a retired Episcopal priest-officiated. It was a beautiful ceremony that evoked two feelings in me at the same time. First I hope that he will be able to do the same for me someday soon. Second, I want to be able to do the same for my children/grandchildren some day.

He told us a funny story over lunch the day before the wedding. “Marring two people,” he said, “is serious business and not for everyone.” He then launched into a story about someone he knows who became a judge and was really excited to be able to marry people. She performed her first marriage and the next time they talked she informed him that it was not for her. I believe she told him it was a job best left to priests.

The coming together of two people in holy matrimony-regardless of gender, sexual orientation, religion, race, or cultural beliefs-is a heavy commitment, not for the faint of heart. With the divorce rate rising and the blessed growth in countries and states marrying same sex couples, it leads one to wonder about the responsibility that the priest undertakes in bringing two people together forever before God.

I’d like to think that I could go out tomorrow and start marrying people if I had the credentials. But listening to my 81 year-old Grandfather talk about it and utilizing the intelligence that four-and-a-half years of college has given me, I know that I would be unprepared for the responsibility. I may not know much about the process other than what I’ve witnessed and I certainly know next to nothing about what is required on the clerical side, but I’ve surmised that the responsibilities on both sides of the coin are great.

Just as Jesus did not lightly turn water into wine at the wedding in Cana, I feel confident that priests don’t perform matrimonial ceremonies lightly. For starters I believe that the priest should have some familiarity of the couple, either because they attend church or because they attend counseling. How can you bring two people together before God that you don’t know? It is my understanding that just as the attendees are asked “Will all of you witnessing these promises do all in your power to uphold these two persons in their marriage?” so too does the officiate bear some support for the couple they bring together before God.

It is a support that no one else can provide, the support of a Priest towards a newlywed-or long time wed for that matter-couple. The Priest becomes the couple’s defining connection to each other through God (if that makes sense). It is the Priest’s responsibility to support the couple as they seek to grow together in God’s image, as they look to follow the path God has for them, as they seek to raise children faithfully, etc. That Priest becomes a constant reminder of the vows that they made to each other before God, when times are difficult and even when times are favorable. Forever after the ceremony has ended, that Priest remains a symbol of God and commitment for that couple. An intense responsibility don’t you think?

Sewanee: School of Theology at University of the South

So while in Tennessee yesterday, my family and I visited the University of the South which is located in Sewanee and home to a prominent School of Theology.

This particular school has a special place in my heart, because its where my Grandfather went to seminary, and my grandmother along with my step-grandfather founded EFM there in addition to him teaching there. And so it connects me back to the circle that drew me into seeking to become a priest in the first place.

The campus is beautiful and secluded on a mountain plateau in Tennessee. "The School of Theology at the University of the South was founded in 1878. Originally it was known as "St. Luke's" because it was housed in St. Luke's Hall, which was given by Charlotte Morris Manigault to the University specifically for a School of Theology. Following the merger of the Sewanee Military Academy with the St. Andrew's School, located a few miles from UTS, in 1981, the School of Theology moved to the former SMA campus. Because this new location was a mile away from St. Luke's Chapel (west of the UTS campus proper), seminarians worshiped in a converted classroom until a new chapel was constructed adjacent to the school in 2000."

"The School of Theology is one of the eleven seminaries officially connected with the Episcopal Church. Further, it is the only one located within the Southeastern U.S. proper, the only other Southern seminaries being located at geographical fringes of the region, Virginia Theological Seminary near Washington, D.C. and the Episcopal Theological Seminary of the Southwest in Austin, Texas. Historically, its position within Anglicanism is generally considered to fall within the parameters of the High Church tradition, whereas Virginia was seen as the seminary in the Low Church tradition."

The University has the feel of an older school like Yale or Harvard, since most of the buildings have been around for so long-although I've never been to either I've seen pictures, watched Gilmore Girls, and know someone who recently went to Yale-and you get the feeling that the campus is simply brimming with traditions mixed with the new technologies.

I truly enjoyed the brief time I spent on campus. The pictures included are: (above) All Saints' Chapel (below) the newer dining hall McClurg.

"Alma Mater, Sewanee:

My Glorious Mother ever be.
I will give my All to Thee
God Bless Thee to Eternity.

Thou canst make me worth the while
O Guide and Shelter me.
And all my life, through Storm and Strife,
My Star Thou'lt be."