Wide-eyed wonder

File:World Fair New Orleans Rain Child.jpg

Sunday Evening

Matthew 14:13-21

19Taking the five loaves and the two fish, he looked up to heaven, and blessed and broke the loaves, and gave them to the disciples, and the disciples gave them to the crowds. 20And all ate and were filled.

The children’s sermon was very sweet this morning. We had just one little girl and as she came forward I went down to meet her, took her hand and we walked to the back of the sanctuary where the bread donated for communion this morning waited to be brought forward with the offering. Together we peeked under the purificator (the napkin, church life is still shaped by the thousand years of Latin) and I invited her to count the number of small flat loaves.

One, two, three, four, five. I asked her if she knew why there were five and then told her about the story we would read today when Jesus took five loaves like these and fed five-thousand families. The wide-eyed amazement in her eyes was truly priceless. That I got to see it was one of the precious privileges of being a pastor. Would that we could all come to the table wide-eyed at the wonder and mercy of God.

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From Sunday’s Sermon

Matthew is brilliant in the way he constructs his narrative, because the story right before this is the story of Herod’s banquet, where there is no mention of food shared with the women and children, where Herod does the unthinkable and disgraceful thing of allowing his daughter to dance before men who are not part of his immediate family, and where Herod shows himself without honor by allowing himself to be aroused by the dancing of a woman – let alone his daughter – and loses self-control, promising to giver her anything she wants. Then, rather than losing face before his courtiers, he grants the request to have the prophet, John, beheaded.

Herod’s banquet is a banquet of greed and lust that ends in death. Jesus’ banquet is a banquet of compassion that gives life. Herod’s banquet is a banquet for a few; Jesus’ banquet is a banquet for all. Herod’s banquet is a banquet for the rich and mighty; Jesus’ banquet is a banquet for the poor and powerless. The one leads to death and the other leads to life.

If you would like to read the whole sermon, it is posted here entitled: Five Loaves. An audio version should show up here on the church website.

Image: https://commons.wikimedia.org/wiki/File%3AWorld_Fair_New_Orleans_Rain_Child.jpg By Christopher Porché West (originally posted to Flickr as Rain Child) [CC BY 2.0 (http://creativecommons.org/licenses/by/2.0)%5D, via Wikimedia Commons

Choose your kingdom; choose your king

File:Tomato vender at the Covington Farmer's Market in Covington, LA.jpg

“You that have no money, come, buy and eat!” (Isaiah 55)

Watching for the Morning of August 6, 2017

Year A

The Ninth Sunday after Pentecost:
Proper 13 / Lectionary 18

I live in a place and time where there has always been food in the grocery store. I understand that privilege. And even in the years I lived in a place that is now referred to as an urban “food desert”, I had a car with which to reach the suburban stores where milk and meat were fresh, and bread and fruit plentiful. I understand the privilege.

I have seen parts of the world where privilege is lacking. I have sat in a board meeting discussing whether we should help a companion church body in a region of the world where, after multiple years of drought, they had no seed corn. It disturbs me still, as it disturbed me then, that there was any hesitation. (We did commit to send the funds immediately, prior to the effort to raise them.)

The scripture is full of stories about famine. Famine takes Jacob (Israel) and his family to Egypt. Drought and famine had Elijah hiding in the wilderness and taking refuge with the widow of Zarephath. Famine takes Naomi to Moab where Ruth becomes her daughter-in-law (and David’s great-grandmother). Locusts (and the subsequent famine) are the occasion for the prophet Joel’s message. Subsistence farmers lead a precarious life, especially in the years of Jesus when the burden of taxes took nearly half the crop, and the necessity of keeping seed and feed left landowners with maybe 20% for food – far less for tenant farmers.

Hunger is a constant companion for too much of the world through too much of human history. And it is those who have known the anxiety and uncertainty of daily bread who recognize the full drama and grace of that day when five loaves feed five thousand.

It is food for today. And it is the bread of tomorrow. It is bread for those who hunger and a taste of a world without hunger. It is manna in the wilderness and a foretaste of the feast to come. It is the prophetic promise made present. It is a world reordered, a world set right, a world born from above. As Mary sang, “the hungry are filled with good things.

In contrast to Herod’s banquet, where Salome will dance for strangers, where the king’s daughter is used to inflame the king’s consorts, where plots conspire and the king’s vanity and shamelessness ends with the head of John on a platter – in contrast to Herod’s banquet is the banquet of Jesus where the people are healed and fed, with an abundance left over.

Choose your kingdom. Choose your king.

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Sunday we hear of the feeding of the five thousand. And the backdrop assigned for this narrative is the prophet of Isaiah 55 giving voice to God’s offer for all who are hungry to come and eat: bread freely given, wine and milk overflowing, the voice of God that is true life. And the psalm will speak of God’s gracious providing, “The LORD” who “upholds all who are falling, and raises up all who are bowed down”:

15The eyes of all look to you,
and you give them their food in due season.
16You open your hand,
satisfying the desire of every living thing.

Sunday we will also hear Paul willing to be cursed for the sake of God’s people. And in that sentiment we recognize the spirit of the one who took the curse for our sake. The one who opened the grave. The one who poured out the Spirit. The one who brings the feast without end.

Choose your kingdom. Choose your king.

The Prayer for August 6, 2017

Almighty God,
through your Son Jesus you set a table
for all the world to come and feast.
Grant us hearts that are eager to hear your word,
share in your banquet,
and live your reign of mercy and life;
through your Son, Jesus Christ our Lord.

The Texts for August 6, 2017

First Reading: Isaiah 55:1-5
“Ho, everyone who thirsts, come to the waters; and you that have no money, come, buy and eat!” – After the return from exile, the prophet calls to the community like a vendor in the marketplace, inviting them to “feast” on God’s promise that the eternal covenant once established with David is now transferred to the whole nation.

Psalmody: Psalm 145:8-9, 14-21
“The eyes of all look to you, and you give them their food in due season.” – A psalm of praise and thanksgiving for God’s grace and bounty.

Second Reading: Romans 9:1-5
“I could wish that I myself were accursed and cut off from Christ for the sake of my own people, my kindred according to the flesh.”
– Having laid out his message of God’s reconciling grace apart from the law, Paul now takes up the problem that God’s people have largely ignored the message of Christ Jesus. He begins with an expression of his great grief that Israel has not received this fruit of all their promises.

Gospel: Matthew 14:13-21
“All ate and were filled; and they took up what was left over of the broken pieces, twelve baskets full.” – Following the parables of chapter 13, Matthew tells of Herod’s banquet where all act corruptly and John is beheaded, and of Jesus’ banquet on the mountain where he has compassion for all.

Image: https://commons.wikimedia.org/wiki/File%3ATomato_vender_at_the_Covington_Farmer’s_Market_in_Covington%2C_LA.jpg By Saint Tammany [CC BY 2.0 (http://creativecommons.org/licenses/by/2.0)%5D, via Wikimedia Commons

Creation

File:A break in the clouds - Flickr - rachel thecat.jpg

25Then he [Jesus] said to them, “Oh, how foolish you are, and how slow of heart to believe all that the prophets have declared! 26Was it not necessary that the Messiah should suffer these things and then enter into his glory?” 27Then beginning with Moses and all the prophets, he interpreted to them the things about himself in all the scriptures. (Luke 24:25-27)

When Jesus walks with his followers on the road to Emmaus, he takes them back through the scripture to help them understand the fundamental witness of the Biblical writings. He is not proof-texting the resurrection, but opening their eyes to see that the fundamental narrative of the scripture concerns the sacrificial love of God – love that has its fulfillment in the cross and resurrection.

So the sermon series in which our parish has embarked has as its purpose not only to tell these pivotal stories in scripture, but to show how they bear witness to the God whose face we see in Christ.

As we developed this idea, our sanctuary arts people proposed placing a series of pictures in the sanctuary that related to the story of the day. That led to the production of a booklet that summarized the story and identified the pictures.

Here is the text of the booklet from week 1 on Genesis 1.  This Sunday we will talk about Genesis 2.

https://commons.wikimedia.org/wiki/File%3AA_break_in_the_clouds_-_Flickr_-_rachel_thecat.jpg By rachel_thecat (A break in the clouds) [CC BY-SA 2.0 (http://creativecommons.org/licenses/by-sa/2.0)%5D, via Wikimedia Commons

 

Genesis 1:1-2:3


“A wind from God swept over the face of the waters”


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At the beginning of God’s creating, there is nothing but the breath of God hovering over a storm tossed sea.

And then God speaks.

It is God’s word that brings order, beauty and life. Before God’s word, apart from God’s speaking, there is neither order, beauty or life.

Speech is relational. It connects. It creates. It enlivens. For God to speak, means that God is relational. (When the author of 1 John writes that “God is love”, he is describing the kind of relationship God has with the world: God is faithful to us.)

Though our words can also create division and harm, God’s word creates community, goodness and life.

The Biblical account is set down in this form when Jerusalem has been destroyed and the leadership of the nation carried off into exile in Babylon. Those surviving peasants who hadn’t fled the war were left to farm the land. They posed no threat of resistance or rebellion. But the people of the city now inhabit the ancient equivalent of a refugee camp. They live in the aftermath of the chaos of war: grief, suffering, disease, dislocation. The temple and priesthood, symbols of God’s presence are destroyed. The sacrifices that were the means of grace and connection to God are lost to them. They are a people in the darkness of a storm-tossed sea.

But the Spirit of God is present.

And then God speaks.

North Pacific storm waves as seen from the M/V NOBLE STAR
https://commons.wikimedia.org/wiki/File%3AWea00816.jpg by NOAA (http://www.photolib.noaa.gov/bigs/wea00816.jpg) [Public domain], via Wikimedia Commons

“God called the dome Sky”


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God’s first act is to create light and to separate the light from the darkness.

The ancient world imagined darkness as a thing in itself, rather than the absence of light. So into the stuff of the world which is darkness God calls into being a new stuff: light.

And the light is good.

God gathers the light together so we can live in the light. There is now day and night.

Next God speaks into existence the dome of the sky. Imagine a glass bowl upside down in the bathtub: water all around, but a bubble of air under the dome. God has made a space in the midst of the primal, chaotic waters where goodness and life can happen.

A panoramic image of the Milky Way galaxy stretching across the sky over America’s first national monument, Devils Tower. 
https://commons.wikimedia.org/wiki/File%3AMilky_Way_over_Devils_Tower.jpg by NCBrown (Own work) [CC BY-SA 4.0 (http://creativecommons.org/licenses/by-sa/4.0)%5D, via Wikimedia Commons

“Let the earth put forth vegetation”


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Now, God gathers the water together so that land appears. And the land is summoned to bring forth all the living, growing stuff we see.

The text calls these ‘days’ though there is yet no sun or moon or stars to mark the days and seasons. But the cycle of day and night suggests images of labor, God is working to call forth his world. And the language of days suggests time; God is building something that takes time. And time itself is moving towards its completion, towards Sabbath.


“Let there be lights in the dome of the sky”


On the fourth ‘day’ God calls forth the lights that span the dome of the heavens and appoints them “for signs and for seasons and for days and years.”

The ancient words for ‘sun’ and ‘moon’ were the names of gods. The lights in the sky were considered spirit beings, creatures of fire and light rather than earth, divine beings to be adored and called upon for help. But the Biblical author doesn’t call them ‘Sun’ or ‘Moon’; these are but lanterns in the sky, placed there by the word of God. We use them only to count days.

It is a startling claim for a people whose god has been crushed in battle by the (presumably) more powerful gods of Babylon. The Lord could not protect his own house, his temple. The Lord could not protect his household staff, his people. Yet here our writer proclaims that these powerful so-called gods of Babylon are no gods at all.

Flower of an Indian Lotus
https://commons.wikimedia.org/wiki/File%3ALotus_flower_(978659).jpg by Hong Zhang (jennyzhh2008) [CC0 or CC0], via Wikimedia Commons

“ Let the earth bring forth living creatures of every kind”


File:A butterfly feeding on the tears of a turtle in Ecuador.jpg

Now God begins to summons forth the creatures of the earth. The waters proliferate with creatures and birds fill the skies. It is good. And God utters a blessing: “Be fruitful and multiply.”

God will also speak this blessing over humans. They are among the living creatures. They are not creatures of the air. They are not spirit beings. They are part of the good world God calls forth in all its wondrous diversity.

The fish and birds are called into existence on the fifth ‘day’, creatures of the land and humans on the sixth day.

We are creatures. We are one with the creation and yet the crown of creation. The care of the earth is entrusted into our hands. We are blessed as the creatures are blessed. But we are also charged to exercise “dominion”, governance, stewardship, lordship. And the model of true lordship is not one of control and domination, but the God who provides and cares, and the lord who lays down his life for the sheep. St. Francis is correct when he speaks of the creatures of the world as our sisters and brothers.   The world is to be tended not plundered.

Two Julia Butterflies (Dryas iulia) drinking the tears of turtles (Podocnemis expansa?) in Ecuador. Turtles bask on a log as the butterflies sip from their eyes. This “tear-feeding” is a phenomenon known as lachryphagy.  
https://commons.wikimedia.org/wiki/File%3AA_butterfly_feeding_on_the_tears_of_a_turtle_in_Ecuador.jpg amalavida.tv [CC BY-SA 2.0 (http://creativecommons.org/licenses/by-sa/2.0)%5D, via Wikimedia Commons

“In the image of God he created them”


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The word ‘image’ in the ancient Greek translation of Genesis comes into English as ‘icon’. An icon was an image that represented the presence of another – like the United States planting a flag on Iwo Jima to represent the authority and presence of the nation. Humans represent the presence of God. Or, at least, we are supposed to so represent. We are the agents and signs of God’s presence, the agents and signs of God’s care, the agents and sign of God’s love. Or at least, again, this was God’s intention. This is our calling. This is our true identity.

Perhaps the ancients thought we shared the same physical appearance as God. But the truth is we have no other language or imagery to talk about a loving, speaking being.

These humans are given fruit to eat. And the grazing animals grass. In the beginning we did not yet kill and eat each other. It’s why the prophets say that in the end, when God’s creation is finally restored, the lion can lie down with the lamb.

Milky Way lying above a lady’s silhouette, at Trona Pinnacles National Landmark, California.
https://commons.wikimedia.org/wiki/File%3AHeavens_Above_Her.jpg by Ian Norman (http://www.lonelyspeck.com) [CC BY-SA 2.0 (http://creativecommons.org/licenses/by-sa/2.0)%5D, via Wikimedia Commons

Sabbath Rest

“On the seventh day God finished the work that he had done.”


File:Paints of sunrise on Langtang National Park.jpg

So now we come to the final day, the consummate day, the goal toward which all things move: Sabbath. Rest. Completion. Perfection. Shalom. Peace. Wholeness. Harmony. This ‘day’ is holy, sacred, radiant with the divine. Jesus will call it “the reign of God.” St. John the Divine will call it the “New Jerusalem”.

The world is not complete in six days. It is complete with Sabbath.

And Jesus will declare that the reign of God is at hand, so it makes perfect sense for him to heal on the Sabbath. He is not working, doctoring; he is bringing that final Sabbath when all things are made new.

The Spirit of God that hovered over the face of the deep now breathes in all people. The promise of Joel is fulfilled (Joel 2:28-29). Pentecost has come (Acts 2). The Torah is written on every heart (Jeremiah 31:31). The heavenly banquet is begun (Isaiah 25:6-8). Swords are beaten into plowshares (Micah 4:1-3) and the lion eats straw like the ox (Isaiah 65:17-25).

It is all “very good.”

View from mountain pass Laurebina-la
https://commons.wikimedia.org/wiki/File%3APaints_of_sunrise_on_Langtang_National_Park.jpg  by Q-lieb-in (Own work) [CC BY-SA 4.0 (http://creativecommons.org/licenses/by-sa/4.0)%5D, via Wikimedia Commons
 © Text by David K. Bonde, Los Altos Lutheran Church, 2017

In the breaking of the bread

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Watching for the morning of April 30, 2017

Year A

The Third Sunday of Easter

A resurrection appearance still dominates the readings for Sunday. This is the week we hear Luke tell us of the disciples who encounter Jesus on the road to Emmaus.

The narrative is pregnant with meaning for a community known as “the way” – literally, “the road”. The unseen Christ walks with us. Through him the scriptures are opened to us. In the broken bread we recognize him. It is the story not only of the first believers but of every generation.

Where else can we turn to make sense of this unexpected ending to the one who opened the gates for us to see and taste the kingdom? In his words the scriptures were alive. In his teaching was the Spirit of God. In his work was mercy for the margins and a daring challenge to the ruling center. In his hands crowds were fed, sinners welcomed, a new path set before us. And in that moment when the old empire should fall, he is stolen away. Where else can we turn to understand? And as we reread the ancient words they shine with a new light. The suffering servant of Isaiah. The humble king of Zechariah. The faithful one of the psalms. Suddenly the scriptures seem to explode with new insight.

And then there is the bread – the promised feast in Isaiah, the five loaves and two fish, the last supper, and now the bread and wine. All the threads of scripture, all the hope of a world made whole, weave into this moment when bread is broken like his body was broken – and shared freely as he shared himself freely for the sake of the world.

In the teaching, in the bread, they see him. They recognize his presence. They see the perfect love. They see the dawning of the promise – a world governed by this wondrous and holy Spirit.

Now the vision is complete. Christ is gone but not gone. And they race back to share the vision, to proclaim the news, to rejoice in the wonder of God.

So Sunday we will hear Peter declare the promise is for all and invite them to turn and show allegiance to this crucified one whom God has made both Lord and Messiah. And the psalmist will sing of deliverance from death and Peter writes that we “have been born anew, not of perishable but of imperishable seed, through the living and enduring word of God.”

The new creation is dawning. We hold the bread of the great feast in our hands.

The Prayer for April 30, 2017

Gracious God,
as Jesus revealed himself to his disciples in the breaking of the bread,
and opened their minds to understand the scriptures,
continue to reveal yourself to us
that we may live in the joy and freedom of your grace,
and bear witness to your redeeming love;
through your Son, Jesus Christ our Lord,
who lives and reigns with you and the Holy Spirit,
one God, now and forever.

The Texts for April 30, 2017

First Reading: Acts 2:14a, 36-41
“Therefore let the entire house of Israel know with certainty that God has made him both Lord and Messiah, this Jesus whom you crucified.” – Peter bears witness to the crowds at Pentecost, urging them to turn and show allegiance to Christ Jesus whom God has vindicated and revealed as Lord by his resurrection.

Psalmody: Psalm 116:1-4, 12-19
“What shall I return to the Lord for all his bounty to me?” – a prayer of thanksgiving for deliverance from a threat to his life.

Second Reading: 1 Peter 1:17-23
“You have been born anew, not of perishable but of imperishable seed, through the living and enduring word of God.” –
a homily on baptism, here urging the believers to remain faithful to their new life.

Gospel: Luke 24:13-35
“Now on that same day two of them were going to a village called Emmaus.” – Jesus appears to two disciples on the road to Emmaus, opening to them the scriptures and revealing himself in the breaking of bread.

Image: https://commons.wikimedia.org/wiki/File%3ATand%C4%B1r_bread.jpg By jeffreyw (Mmm…pita bread Uploaded by Fæ) [CC BY 2.0 (http://creativecommons.org/licenses/by/2.0)%5D, via Wikimedia Commons

An indescribable and glorious joy

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Friday

1 Peter 1:3-9

8Although you have not seen him, you love him; and even though you do not see him now, you believe in him and rejoice with an indescribable and glorious joy, 9for you are receiving the outcome of your faith, the salvation of your souls.

This is a wonderful verse. But there are so many words in it that we hear differently in our time. This word ‘soul’ for example, is the Greek word ‘psyche’. For most of us, I suspect, the word ‘soul’ refers to the substance of the self that occupies the body such that, when the body dies, the soul continues. However we imagine this, the concept is that the me that is me continues somehow.

It’s not easy to pin down the meaning of this Greek word. It means, on the one hand, our life, our physical existence. In Matthew 2:2, when Jesus had been taken to Egypt for safety, the angel speaks of those “who were trying to take the child’s life.” It would sound weird to us to say they were trying to take the child’s soul. The same is true in Matthew 20:28 where Jesus says the Son of Man came to “give his life as a ransom for many.” It wouldn’t make sense to us to say he gave his soul.

But this ‘life’ is something more than biological existence. In Matthew 10:28, Jesus talks about those who can kill the body but not kill the ‘soul’. You can kill my body, but you cannot destroy my ‘life’. Or in 10:39, “Whoever finds their life will lose it, and whoever loses their life for my sake will find it.” There is something in the word ‘psyche’ that is more than biological life. There is something that speaks of the mind, the heart, the spirit – yes, the ‘soul’ – of a person: their character, their being, their identity, their story – “who they are”.

What is being saved? I am being saved. Not my ‘soul’, but me. Me, who likes the color blue and chocolate chip ice cream. Me, who started in math but turned to medieval history in college. Me, who loved being father to my daughters. Me, who learned so much at my parish in Detroit. Me, who loves the woods and the high desert and good coffee. Me, who grieves my brother and my daughter and aches with all those with whom I have walked through the shadow of the valley of death. Me, who stands with open hands at the communion table and treasures the wonder of the gift given.

I am being saved.

And this word saved – it means to heal, to rescue, to make whole. I am being saved. I am being healed. I am being made whole. I am promised a place at the table when all things are made new and death is slain and all creation feasts in God’s abundance.

Whatever exactly all those metaphors mean of a banquet on Mt. Zion, a New Jerusalem, swords beaten into plowshares and the lion lying down with the lamb, they point to a making-whole of all life. They point to an end to fears and release from regrets. And this must, in some way, mean a healing of relationships and a restored bond to my brother and daughter and to the whole fabric of the human community.

And all of this is not just awaiting me in the future, but this healing, this saving, this making whole is begun even now. Even now as I hold out my hands at the table, and as I sing the songs of the angels, and as I hold those who are dear to me, and as I welcome those who are new to me – as I breathe the breath of the Spirit. All this is both then and now, future and present, promise and reality, “an indescribable and glorious joy.”

Image: https://commons.wikimedia.org/wiki/File%3APorto_Covo_July_2011-6.jpg By Alvesgaspar (Own work) [CC BY-SA 3.0 (http://creativecommons.org/licenses/by-sa/3.0)%5D, via Wikimedia Commons

An insulting mercy

File:Ras Dejen, shepherd's children.JPG

Watching for the Morning of September 11, 2016

Year C

The Sixteenth Sunday after Pentecost:
Proper 19 / Lectionary 24

Luke 15:1-10

Which one of you, having a hundred sheep and losing one of them, does not leave the ninety-nine in the wilderness and go after the one that is lost until he finds it?”

Jesus can be wickedly insulting. He is not, of course, trying to be mean. He is trying to make clear what we do not want to see: that God has chosen to deal with the world with mercy rather than revenge, that God is seeking to reconcile the human community not purge it.

We have such a sweet, pastoral picture of the good shepherd with the lamb around his shoulders, but for a host of reasons “good shepherd” (or “noble shepherd”) was a contradiction in terms for the first century. To the Pharisees with whom Jesus is speaking, shepherds were despised and considered unclean and without honor. So when Jesus says “Which one of you, having a hundred sheep…” he is comparing these pharisaic paragons of piety with the unclean and cast out. It is such sweet irony, for they are attacking Jesus for precisely this reason: that he welcomes the unclean and cast out. And Jesus would receive the Pharisees, if only they were willing… Even as he would receive us, if only we were willing…

Although Jesus stops short of the ultimate insult, choosing not to say “which woman among you…”, the parallel is clear and the example of a woman seeking a coin lost from its place (probably a necklace) bristles with offense. But women are welcome in Jesus’ presence (though the Pharisees would keep them out). And Jesus would receive the Pharisees, if only they were willing… Even as he would receive us, if only we were willing… The banquet of God is at hand, if only we are willing…

The question of what God should do with a sinful and unclean humanity rattles through Sunday’s texts. God threatens to destroy the Israelites as they dance around the golden calf, but Moses intercedes on their behalf, calling God to turn from vengeance and show mercy. David prays for God’s mercy in the psalm, in words attributed to him after he has slept with the wife of Uriah and then, unable to get Uriah to betray his men in the field by going home to enjoy her comfort, arranges his murder to hide the sure-to-be-a-scandal pregnancy. First Timothy contains words attributed to Paul, naming his own scandalous sin and God’s scandalous mercy. And then we hear Jesus talking about the joy of heaven over the sinner who repents, the outcast who returns to the community.

The angels in heaven are dancing at the healing of the world, and we are invited to join the dance.

The Prayer for September 11, 2016

God of all joy,
the heavens resound with song
where the wounds of the broken are tended
and the lost and alone are gathered in.
Help us to rejoice in what pleases you,
and to know the joy of your reconciling love.

The Texts for September 11, 2016

First Reading: Exodus 32:7-14
“The Lord said to Moses, “Go down at once! Your people, whom you brought up out of the land of Egypt, have acted perversely.”
– Moses is on Mt. Sinai receiving God’s commands when the Israelites begin to worship the golden calf. God threatens to destroy them and create a new people from Moses’ descendants, but Moses intercedes on their behalf.

Psalmody: Psalm 51:1-12  (appointed vv. 1-10)
“Have mercy on me, O God, according to your steadfast love.” – This exquisite prayer of confession is attributed to David after the prophet Nathan exposed David’s sin with Bathsheba and his murder of her husband.

Second Reading: 1 Timothy 1:12-17
“The saying is sure and worthy of full acceptance, that Christ Jesus came into the world to save sinners – of whom I am the foremost.”
– The letters to Timothy are penned by Paul or in his name as parting words of advice to his protégé, Timothy. Here Paul speaks of the mercy he received though he initially persecuted the church.

Gospel: Luke 15:1-10
“Which one of you, having a hundred sheep and losing one of them, does not leave the ninety-nine in the wilderness and go after the one that is lost until he finds it?” – The first two of three parables speaking of God’s joy in gathering the outcast and restoring the community of Israel – indeed the whole human community.

 

Image: https://commons.wikimedia.org/wiki/File%3ARas_Dejen%2C_shepherd’s_children.JPG By Florian Fell (Own work) [CC BY-SA 3.0 (http://creativecommons.org/licenses/by-sa/3.0)%5D, via Wikimedia Commons

With eyes raised

File:'Looking Up' at Withybush Hospital - geograph.org.uk - 925250.jpg

Watching for the Morning of August 7, 2016

Year C

The Twelfth Sunday after Pentecost:
Proper 14 / Lectionary 19

Sunday’s Gospel contains a stunning and unexpected reversal. The servants who are “dressed for action” with “lamps lit” waiting for their master to return from the wedding banquet are suddenly brought into the joy of the wedding feast. Instead of serving their master when he comes, they become the recipients of his banquet.

The readings Sunday are filled with promise and joy. Abraham is brought outside and promised descendants like the stars for number. The psalm sings of the providential care of God and the joy of those for whom the LORD is their watchful, caring god. Hebrews sings of Abraham’s trust in God’s promise – a trust, the first reading tells us, God acknowledged as true righteousness (fidelity). And Jesus’ followers are assured that God delights to give them the kingdom. God’s reign, God’s new creation, God’s healing of the world does not have to be extracted from him as justice wrested from reluctant politicians; God is eager to give his Spirit. God is eager to breathe upon us his grace and life.

We live in eager expectation not just for that final day when the trumpet sounds heralding the coming of the king, but for every taste of the banquet to come, for the breath of the Spirit, for surprising mercies, for stunning majesties and every small and unexpected act of kindness. We live in expectation that kindness shall prevail, hate shall perish, and reconciliation triumph. We live with open hands and generous hearts. We live with lamps lit and eyes raised. The master is bringing the joy that has no end.

The Prayer for August 7, 2016

Gracious God,
you promised to Abraham and his children a wondrous inheritance
and called them to live trusting in your word.
Grant us confidence in your promises
and courage to live as children of your kingdom;
through your Son, Jesus Christ our Lord.

The Texts for August 7, 2016

First Reading: Genesis 15:1-6
“And he believed the Lord; and the Lord reckoned it to him as righteousness.” – God renews the promise of descendants to Abraham and his trust in God’s promise is recognized as righteousness.

Psalmody: Psalm 33:12-22
“Truly the eye of the Lord is on those who fear him, on those who hope in his steadfast love,” – A hymn of praise at the providential care of God.

Second Reading: Hebrews 11:1-3, 8-16
“Now faith is the assurance of things hoped for, the conviction of things not seen.” –
For whatever reason, the reading of Hebrews is divided between the end of year B and August of year C in the lectionary, so this Sunday we resume readings from Hebrews, beginning with the great recital of those who put their trust in the promise of God (whose fulfillment we await with confidence).

Gospel: Luke 12:32-40
“Do not be afraid, little flock, for it is your Father’s good pleasure to give you the kingdom.” – Our reading continues Jesus’ teaching on wealth/possessions from last Sunday, calling us to live for and trust in God’s dawning reign of grace and life.

 

Image: https://commons.wikimedia.org/wiki/File%3A’Looking_Up’_at_Withybush_Hospital_-_geograph.org.uk_-_925250.jpg ceridwen [CC BY-SA 2.0 (http://creativecommons.org/licenses/by-sa/2.0)%5D, via Wikimedia Commons

Come to the banquet

File:Taxiarchis Church Feast (5159037622).jpg

Watching for the Morning of March 6, 2016

Year C

The Fourth Sunday in Lent

The story of the prodigal son is familiar to everyone – and yet, not familiar. It is set in a culture different than our own and the story is much deeper than it first appears to us. We tend to hear a story of misspent youth, personal regret, moral reform and a penitent child welcomed home by a loving father. But Jesus’ listeners heard a much more profound story of a shameful family and a father’s dramatic action to save the life of his child by inviting the village to feast.

This is a child who has violated core communal values by seeking and selling the inheritance. By his action he declares he wishes his father were dead and threatens the extended family’s survival by selling a third of the land upon which they depend for food. The father acts shamefully, horribly, by acceding to the demand – and then, inexplicably, is willing to save the son’s life when he returns home. The son is facing communal violence as if he had desecrated the Koran. He is the small town pastor’s son who, after years of abusive behavior, breaking windows, violating the sanctity of the worship space, finally sets fire to the building and flees town. Now imagine he walks back into the sanctuary…

The father races to embrace his son to protect him from the village and then invites the whole village to come and feast – to be reconciled with this troubled family. (And we haven’t talked of the elder son’s shameful conduct who, like his brother, acts like his father is dead.)

This is a parable of the kingdom – but in what way is this tragic story like the kingdom? The feast. In a world troubled by greed and violence and family decay comes the invitation to share in the feast of reconciliation. It is a banquet set in the rubble of a Syrian city. It is a banquet set on the capitol steps. It is a banquet set on the white house lawn. It is a banquet set in the Pentagon parking lot. It is a banquet set on Wall Street. It is a banquet set in our own troubled homes and villages. It is a banquet of reconciliation to which all are invited. To which we are invited. God has killed the fatted calf and called us to rejoice with him in a world made new.

Yes, to answer such an invitation means letting go of old hatreds and greeds. Yes, to answer such an invitation is a profound reorientation of our lives. But God is setting the table and inviting us to come and share the feast, to join the dance, to sing the songs of joy, to break the bread of peace.

And so, with this text on Sunday, we will hear Paul speak of the new creation in Christ, and the psalmist sing of the peace of God’s forgiveness. And we will hear of the wilderness wanderings come to an end and the people gathered in a great Passover celebration where they share in the bounty of the promised land. The banquet is at hand and we are invited to share in the feast where all sins are forgiven and all creation reconciled.

Gathered

File:Rome - Basilique Saint-Jean-de-Latran - Rencontres européennes de Taizé 2012 - 2.jpgThis week we are continuing our congregation’s Lenten series rooted in the Apostles’ Creed. Last Sunday centered on a phrase in Luther’s Small Catechism He has called me through the Gospeland that is the subject of our daily devotions. Sunday we will continue in the third article of the creed with the line from the Catechism: “He gathers me into the Body of Christ.”

Christian faith isn’t private or solitary. When we put our faith, hope and trust in Christ we are joined with all others who have made him their hope. We have been joined to the missional community sent to bear witness to Christ throughout the world. We are gathered into the community where love is our new commandment. We are united to the body through which Christ is present to the world. Here the Spirit is given. Here sins are forgiven. Here the feast to come is begun.

The Prayer for March 6, 2016

In the mystery of your love, O God,
you gather us into the community of the church
and there proclaim to us your love and faithfulness.
Make us ever mindful of your gifts and faithful to one another
that, as one body in Christ Jesus,
we may bear witness to your grace and glory;
through your Son, Jesus Christ our Lord,
who lives and reigns with you and the Holy Spirit,
one God, now and forever.

The Texts for March 6, 2016

First Reading: Joshua 5:1-3, 9-12 (appointed 5:9-12)
“The manna ceased on the day they ate the produce of the land.” – the people have come out from the wilderness, crossed the Jordan and are camped at Gilgal where they celebrate Passover and begin to live off the fruit of the land.

Psalmody: Psalm 32
“Happy are those whose transgression is forgiven, whose sin is covered.”
– The poet sings of the goodness of God’s gracious forgiveness.

Second Reading: 2 Corinthians 5:14-21 (appointed 5:16-21)
“All this is from God, who reconciled us to himself through Christ, and has given us the ministry of reconciliation.” –
Paul speaks of the new reality that has dawned in Christ Jesus.

Gospel: Luke 15:1-2, 11-32 (appointed 15:1-3, 11b-32)
“The Pharisees and the scribes were grumbling and saying, ‘This fellow welcomes sinners and eats with them.’ …So he told them this parable: ‘There was a man who had two sons.’”
– Jesus tells of a troubled and shameful family whose father acts decisively to protect his wayward sons.

Gathered: Though Sunday takes us to the next section of the creed, our daily devotions during Lent are still reflecting on the theme for week 3 from the third article of the creed: Week 3: Called.” We invite you to join us at the Lent website or through our congregation website.

 

Image 1: https://commons.wikimedia.org/wiki/File%3ATaxiarchis_Church_Feast_(5159037622).jpg By Klearchos Kapoutsis from Santorini, Greece (Taxiarchis Church Feast  Uploaded by Yarl) [CC BY 2.0 (http://creativecommons.org/licenses/by/2.0)%5D, via Wikimedia Commons
Image 2: https://commons.wikimedia.org/wiki/File%3ARome_-_Basilique_Saint-Jean-de-Latran_-_Rencontres_europ%C3%A9ennes_de_Taiz%C3%A9_2012_-_2.jpg By Peter Potrowl (Own work) [CC BY-SA 3.0 (http://creativecommons.org/licenses/by-sa/3.0)%5D, via Wikimedia Commons

Beulah

File:Paolo Veronese, The Wedding at Cana.JPG

Paolo Veronese, The Wedding at Cana

Watching for the Morning of January 17, 2016

Year C

The Second Sunday after Epiphany

Isaiah 62:1-5

4You shall be called My Delight Is in Her, and your land Married.”

The King James transliterated the Hebrew words that mean ‘My Delight Is in Her’ and ‘Married’ and gave us the names Hephzibah and Beulah. They are not used much anymore as personal names, but they contain a wonderful message. A nation that had been desolated by war, and seemed to have been forsaken by God, hears the voice of the prophet declare that God cannot keep silence at the sorrows of his people and will not rest until they become “a crown of beauty in the hand of the Lord,” and he rejoices over them “as the bridegroom rejoices over the bride.”

The joy of the wedding feast governs our readings this Sunday. The prophet speaks the promise of God. Jesus embodies that promise at the wedding in Cana. And the psalmist sings of God’s faithfulness declaring:

7How precious is your steadfast love, O God!
All people may take refuge in the shadow of your wings.
8They feast on the abundance of your house,
and you give them drink from the river of your delights.

The wedding feast in Cana is a weeklong affair, a festivity that involves the whole village and the two clans being joined. But the honor of the families and the joy of the community is threatened by a shortage of wine. In the moment when shame and disaster looms, Jesus graces the wedding with an abundance of fine wine. Tears are turned to joy, and the first glimpse of the kingdom, the first sign of the dawning reign of God, is seen. The joy of the eternal wedding feast is come. The new wine of the Spirit of God is poured out. The first taste of the great banquet of all nations on Mt. Zion is granted. And it is the finest of wines.

The Prayer for January 17, 2016

Gracious God, source of all life and joy,
as you graced the wedding at Cana with an abundance of the finest wine,
grace us with your Spirit,
turning the water of our tears into the joys that are eternal.

The Texts for January 17, 2016

First Reading: Isaiah 62:1-5
“You shall no more be termed Forsaken, and your land shall no more be termed Desolate.” – To a people in the dismal aftermath of war and reconstruction, the prophetic promise comes that God shall restore the nation.

Psalmody: Psalm 36:5-10
“How precious is your steadfast love, O God! All people may take refuge in the shadow of your wings. They feast on the abundance of your house, and you give them drink from the river of your delights.” – In a psalm that exposes the deceits and delusions of the grasping “wicked”, the poet sings of the wondrous faithfulness and righteousness of God.

Second Reading: 1 Corinthians 12:1-11
“Now concerning spiritual gifts, brothers and sisters, I do not want you to be uninformed.” – Paul teaches his conflicted congregation in Corinth about the true nature of the gifts of God’s Spirit. The gifts of the Spirit all witness to Christ as Lord and are given to each for the sake of the community.

Gospel: John 2:1-11
“On the third day there was a wedding in Cana of Galilee.”
– Jesus turns water into wine, the first of the ‘signs’ that points to the truth of God’s work in Christ Jesus.

 

Image: Paolo Veronese, The Wedding at Cana, [Public domain], via Wikimedia Commons

Stalked by life

Friday

Isaiah 25:6-9

File:Rossakiewicz Angel.jpg7And he will destroy on this mountain
the shroud that is cast over all peoples,
the sheet that is spread over all nations;
he will swallow up death forever.

There is more to say about this word swallow. The word translated ‘destroy’ in the first half of the line is the same word as ‘swallow’ in the second half. And while it sounds odd to say God would swallow the shroud, it makes perfect sense to say he will destroy death.

This word swallow brings some interesting images to bear on the message of the text. Pharaoh’s dream has the thin heads of grain ‘swallowing’ the fat ones. When the Egyptian priests mimic the trick of Aaron’s staff turning into a snake, Aaron’s staff swallowed up their staffs.” In the song of Moses, when the people sing of the Egyptian army drowned in the sea, they declare: You stretched out your right hand, the earth swallowed them.” And in this phrase we begin to hear the link between swallowing and destroying.

The earth opens up to ‘swallow’ the followers of Korah’s rebellion, and a careful look at the text reveals that they were ‘swallowed’ not just by dirt, but by the realm of the dead:

32The earth opened its mouth and swallowed them up, along with their households—everyone who belonged to Korah and all their goods. 33So they with all that belonged to them went down alive into Sheol; the earth closed over them, and they perished from the midst of the assembly.” (Numbers 16:32-33)

So when the prophet declares that God “will swallow up death” it begs the question – is death itself being taken down into the realm of death, or is death being taken into the realm of life? Is death itself being engulfed in the life of God?

We know death as an enemy. We experience it not merely as the cessation of biological processes, but as a power that pursues and steals and destroys. My cousin battled a brain cancer. His surgery involved three teams of doctors and nearly 24 hours to dislodge the tentacles woven around his spinal column and into his brain. When he recovered from that surgery, he was given a reprieve. He seemed free for a while. But then the symptoms returned – and the treatments – until his speech and thought began to be disrupted. It was as if death stalked him.

I had a friend in seminary who persuaded me to join him in his running at the local track. One day he confided that he didn’t run for fun; he was afraid to die. Death in the form of heart disease stalked his family.

Death stalks all of us. It is too scary a thought, so we push it out of our consciousness or flippantly resign to it. But we know it is there waiting to claim us. Those who live among barrel bombs and refugees know its presence. Perhaps the prevalence of zombie shows reflect our fear that death stalks us. We fear what’s in our foods or in our carpets or radiating through our walls. We fear cancers and strangers. We fear our fears.

But to us, the fearful, comes this remarkable promise that a feast is coming and God will swallow up death. A kind or reverse sinkhole. Instead of our being sucked down into the realm of the dead, the realm of the dead is sucked up into the realm of heaven, into the realm of grace and life, into the world of dry bones made alive and the hopeless filled with hope, into the realm of the lost found and the forsaken embraced. Into the world of sins forgiven and bodies raised to life. Into the realm of water turned to wine and tears to joy. Into the world of resurrection.

We are invited to live this promise. To live as those who know that what is lost will be found, what is given will be gained, what is laid down will be taken up. Even death is to be engulfed in life.

We are not stalked by death; we are sought by him who is the resurrection and the life.

 

Image: https://commons.wikimedia.org/wiki/File:Rossakiewicz_Angel.jpg