Triangles and Sin in a Local Church Setting

Portions of this post comes from the blog, Living the Gospel by Bill Carroll an "Episcopal priest and member of the third order of the Society of Saint Francis". His web site is at http//:evangeliumobservare.blogspot.com/

Triangles and Sin

Blessed is the servant who would love and respect his brother as much when he is far from him as he would when he is with him; and who would not say anything behind his back which in charity he could not say to his face.

--Francis of Assisi, Admonition 25

It is a commonplace in writings about leadership influenced by family systems ... that one should attempt to reposition oneself when one finds oneself in a triangle between two or more other persons. Often we say to one person what we should be saying to another. ... Reestablishing direct communication promotes self-differentiation throughout the system. It also puts the anxiety back where it belongs and removes the leader from the position of bearing responsibilities that are not his or hers. [H]anding people back the anxiety that belongs to them. This is the first step in getting others to take responsibility for managing themselves.

Francis reminds us of a particularly pernicious form of triangle: the one that develops when we malign our brother or sister behind his or her back. All triangulation may be a consequence of the fall. And in fact, through the presence of the serpent, triangles develop in the course of the fall itself. Look at some of the triangles in the Genesis story (Adam-Eve-serpent; Adam-God-Eve; Serpent-Eve-God; Cain-Abel-God; God-Cain-Abel) etc. Francis identifies this tendency with both vice and sin, through the use of the word "charity." The problem with what we say behind other's backs is that we cannot say it "in charity" to their face.

Francis stands here on firm New Testament ground. Jesus himself urged direct confrontation when differences arose within his Church. See Matthew 18:15ff. He also modeled it in his conversations with others. Think about his confrontation with Simon the Pharisee or the woman at the well. Jesus urges his followers to direct, simple, and honest speech. ...
It is no accident that Thomas Aquinas cites many of these works of the flesh when he deals with acts contrary to charity, the precise virtue that Francis calls to mind. The works of the flesh may be human and to some extent they may be unavoidable in a post fall world, but that doesn't make them right or normative.

In Christ, we are called to a better way. The Apostle describes this way in moving words appointed recently in our lectionary, which may have gotten lost in some of our congregations among the many fine sermons about the Bread of Life. In the fourth chapter of Ephesians, we find the following exhortation:

I therefore, the prisoner in the Lord, beg you to lead a life worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love, making every effort to maintain the unity of the Spirit in the bond of peace.

Ultimately, in this very brief passage from Francis, I think he is laying the groundwork for the same sort of life, one characterized by brotherhood and sisterhood in the Church, and ultimately in a far wider Kingdom.

Faith, Love, Doing

In a small publication called "Forward Day by Day" published by Forward Movement an agency of the Episcopal Church one of the scripture lessons listed for November 17,2008 was James 2:14-26. I have read this passage before and it is one of my favorite Epistle passages. Verse 24, as it is translated in the "Contemporary English Version" says,"You can now see that we please God by what we do and not only by what we believe." When I read this, or most parts of James, it often brings to mind what Luther said, and wrote in the margin of his Bible. When Luther read a passage that said we are saved by faith he wrote in the margin, "and faith alone". I have heard that Luther disliked the book of James and would not have been upset if it had never been included in the canon. His reasoning was that James seemed to indicate that "good works" were necessary to be saved.

While I am not competant to take Luther back to Worms I think that he fails to make an important connection. He would be familiar with a portionof scripture where Jesus, re-appearing after his earthly death, forgave Peter of the three times Peter had denied Him. In John 21: 15-17 Jesus asks Peter three times, "... do you love me..." and Peter responds each time saying the he does. After the positive responses by Peter Jesus asksk him to do something. "...feed my lambs... take care of my sheep ... Feed my sheep."

Jesus' request of Peter was to do something; to act. Peter had the faith that Luther called for from Jesus' followers. But because of that faith Peter also loved Jesus. Because of that love and faith Jesus could ask Peter to do. So actually there is a connection between faith, love, and doing. Luther was correct, we are saved by faith alone, but if we have faith we have love. And if we love Jesus we will do as he requested of Peter and as He requests of us through our connection to Peter to, "Feed my sheep." And while some may suggest that Jesus was only talking about feeding His sheep spiritually Jesus' earthly life among, and with frequent references to, the poor it seems obvious that Jesus was referring to the physical needs of the poor as well as the spiritual needs.

So there should be no tension between Luther and the letter of James; for to believe is to love, is to serve, is to do.