The bread of life

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Do not work for the food that perishes, but for the food that endures for eternal life. (John 6:27)

The message from last Sunday, August 5, 2018, based on the assigned Gospel reading:

John 6:24-35: When the crowd saw that neither Jesus nor his disciples were beside the sea, they themselves got into the boats and went to Capernaum looking for Jesus.

25When they found him on the other side of the sea, they said to him, “Rabbi, when did you come here?” 26Jesus answered them, “Very truly, I tell you, you are looking for me, not because you saw signs, but because you ate your fill of the loaves. 27Do not work for the food that perishes, but for the food that endures for eternal life, which the Son of Man will give you. For it is on him that God the Father has set his seal.” 28Then they said to him, “What must we do to perform the works of God?” 29Jesus answered them, “This is the work of God, that you believe in him whom he has sent.” 30So they said to him, “What sign are you going to give us then, so that we may see it and believe you? What work are you performing? 31Our ancestors ate the manna in the wilderness; as it is written, ‘He gave them bread from heaven to eat.’ “ 32Then Jesus said to them, “Very truly, I tell you, it was not Moses who gave you the bread from heaven, but it is my Father who gives you the true bread from heaven. 33For the bread of God is that which comes down from heaven and gives life to the world.” 34They said to him, “Sir, give us this bread always.”

35Jesus said to them, “I am the bread of life. Whoever comes to me will never be hungry, and whoever believes in me will never be thirsty.”

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There are things we need to remember as we stand before this passage from John’s Gospel. Last Sunday, today, and for the next three weeks we are reading from this sixth chapter of John.   This chapter begins with the account of the feeding of the five thousand, then explores the meaning of what happened on that mountain.

When I was a rookie preacher, pastors would groan and roll their eyes at these five Sundays. They would joke about this being a good time to go on vacation or assign the preaching to an associate pastor or student intern. They would say things like, “How many times can you say that Jesus is the bread of life?” But the answer to that question, apparently, is “Not enough,” because as many times as we have heard it, we keep chasing after things that perish trying to fill the hunger of our souls.

John gives a whole chapter to this subject, one of only 21 chapters in his Gospel. And it’s not a short chapter; there are 71 verses here, only 11 fewer verses than John uses to tell the whole passion story. This chapter takes up nearly 10% of John’s Gospel. Clearly this subject is deeply important.

As we read through this chapter we see that the problem is that the people don’t understand what happened on the mountain. They don’t see what they’re supposed to see in the feeding of the five thousand.

This is not a narrative about some thickheaded people long ago and far away; this is a narrative about us. Jesus wants us to see, to perceive, to comprehend what happened on that mountain. John wants us to understand that Jesus is the bread that feeds us with true life. Unfortunately, like the crowd, we get preoccupied by our bellies.

Last Sunday we heard the account of the feeding of the five thousand. We can’t go over everything in that narrative, but there are a couple of pieces that are necessary to remember as we go forward. First it was near the time of Passover, the feast of unleavened bread. This is the time when Israel remembered and celebrated how God set them free from Egypt. It’s also the time when Jesus was lifted up on the tree of the cross.

This feast of unleavened bread was tied to the Passover story with the idea that the people had to leave Egypt in a hurry and didn’t have time to wait for their bread rise. But yeast is also associated with impurity, with falsehood, and this was a period when Israel was to purify itself of all falsehood. So Jesus is not just the bread from heaven; he is the true bread, the pure bread, the holy bread.

Second, in our story of the feeding of the five thousand, Jesus – and the people – have crossed the sea and gone to a mountain. You can’t use that language without remembering Israel’s fundamental story of being delivered from bondage and death by crossing the Red Sea and journeying into the wilderness to encounter God at Mt. Sinai.

The feeding of the five thousand is a fulfillment of the Exodus story. It is a reliving and transforming of Israel’s experience with God who fed them manna in the wilderness and made a covenant with them at Sinai. As God freed them, provided for them, taught them, and formed them to be God’s people in the wilderness so, again, Jesus is feeding, providing, teaching and forming us to live God’s true, imperishable life of mercy and love.

If the people Jesus fed had eyes to see, they would see all of this. They would see that Jesus is fulfilling that Passover, fulfilling God’s deliverance, giving God’s true bread in the wilderness, and embodying God’s word, the fullness of the living voice of God. They would see before them the fullness of life, the true life that God intended for us, the life of the garden and the age to come, the life that is enduring and eternal.

And this I need to say again and again: when we hear the words translated ‘eternal life’ in John’s Gospel we are not just talking about life after death – and we are certainly not talking about life in a heaven somewhere – we are talking about the life that is eternal, the life of God, the life for which we were created, the life of the age to come when the world is forever free from its bondage to sin and death, the life of the world healed and made whole – a life lived now that shares in this true, imperishable life of God.

It is a life of compassion and joy and truth and healing and wholeness. It is a life of the Spirit. It is a new wine at the wedding feast, it is a birth from above, it is living water. It is reconciliation and peace and hope and courage and truth and justice. It is the life that vibrates in harmony with God who creates the world in love.

If the people Jesus fed had eyes to see, they would see that Jesus is the fulfillment of Passover, the embodiment of God’s deliverance, the true manna from heaven, the incarnation of God’s word, the fullness of the living voice of God. They would see that what was before them was the fullness of life.

But the people didn’t see this. They saw someone who could fill their bellies.

These are a people who live with hunger. Ninety percent of the population are subsistence farmers. They are dependent upon the vagaries of nature for their existence. They need the rains at the right time and in the right amounts. They need their crops to survive pests in the fields and in the barns. If locusts sweep through the land they will eat the whole crop; you will have no food for the next year.

These are a people whose bellies never get enough. They don’t have a Safeway open 24 hours a day or fresh vegetables shipped in from all over the world. They drink wine because wine is a way to preserve grapes and has calories; they’re not worrying about vintage and labels.

There is no sugar or chocolate, ice cream or cookies, only dates in season. The loaves Jesus uses are made of barley – because barley grows on poor land. But barley has half the food value of wheat – that’s why it’s the food of the poor. We think of Peter as a fisherman, but he was catching fish under an imperial license as a contract laborer for fish that are turned into a luxury product for the Romans.

And these are people who give up to half their crop in taxes and rents – and from the rest they need to save seed for the next year. They live with hunger. What they saw on the mountain was that they could eat as much as they wanted and there were twelve baskets left over. What they see in Jesus is someone who can end their hunger. They say to themselves, “If this man were in charge we would never be hungry again,” and they want to make him king. Let’s have this guy instead of Herod and Rome.

They don’t see in this Jesus their true exodus, their true Sinai, their true bread of life. They see someone who could fill their bellies.

This is the human religious impulse. We understand that there are things beyond our control. Whether it’s fire or storm or the economy or the affairs of nations or the changes and chances of life – the unexpected disease, the sudden accident, the drunk driver, the thief, the stray bullet from a policeman’s gun, the tree that falls on someone out riding his bike. We understand the uncertainty of life and we turn to the realm of the divine for protection. When bad stuff happens the gods must be angry. When good stuff happens the gods must be pleased. So we do what we can to keep the gods happy with rituals and prayers and sacred stones and sacrifice. The most precious thing we have to give is life itself, so humans throughout history have offered up the lives of goats and bulls, captured enemies and even their children. There was a time people would come to church out of a vague sense that it pleased God and kept God on their side.

The human religious impulse is to get the gods to take care of us. And so we when we pray the Lord’s Prayer our attention is on our daily bread rather than God’s name being holy and God’s will being done. We pray for forgiveness and slide over the words about forgiving others. We are focused on ourselves. Our fears. Our hopes. Our desires. We don’t understand the truth to which this bread points us.

Let me be clear. It’s not that God doesn’t care about our fears, our hopes and our desires; it’s that there is so much more. This event on the mountain provides real bread for the hungry. There is real wine to rescue the family at the wedding in Cana. There is real healing for the man born blind. There is real life restored to Lazarus when he is called forth from the grave. But the thing to see is not the wonder of one life restored. The thing to see is the source of life who stands before us. There is true life in his teaching. There is true life in his example. There is true life in faithfulness to him.

If we see only our wants, needs and desires we will miss everything, so Jesus says:

27 Do not work for the food that perishes, but for the food that endures for eternal life, which the Son of Man will give you.

When the people hear Jesus speak about working for the bread that endures for eternal life – and the word there is ‘into’ the bread that endures into eternity – they respond

“What must we do to perform the works of God?” 29 Jesus answered them, “This is the work of God, that you believe in him whom he has sent.”

They get stuck on the literal meaning of the word ‘work’ and want to know what are the tasks that God requires of them. What are the ritual obligations? What are the prayers that must be said? What are the deeds that must be done? They want to know what will please God and keep God on our side. But the answer is not about ritual obligations. The answer is a life of fidelity to Jesus. God’s favor does not have to be won, it needs only to be seen and entered and lived: “This is the work of God, that you believe in him whom he has sent.”

Here, again, it is important that we remember that this word ‘believe’ doesn’t refer to giving assent to a set of ideas. It is about a life of trust and faithfulness: Daring to live the compassion of God. Daring to live the generosity of God. Daring to live the love of God. Daring to bend to wash feet. Daring to forgive those who sin against us. Daring to live God’s will on earth as it is in heaven. Daring to trust that goodness and mercy are the enduring truths of existence. Daring to believe that truth and care of neighbor is our true and imperishable life. Daring to trust and follow this Jesus as the true bread of life.

Amen

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Photo: https://commons.wikimedia.org/wiki/File:Flickr_-_Gaspa_-_Cairo,_venditore_di_pane.jpg By Francesco Gasparetti from Senigallia, Italy (Cairo: venditore di pane) [CC BY 2.0 (https://creativecommons.org/licenses/by/2.0)%5D, via Wikimedia Commons

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Will we live the new creation?

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A sermon from the festival Sunday of Pentecost (May 20, 2018) that celebrates the outpouring of the Holy Spirit upon Jesus’ followers fifty days after Easter as described in Acts 2:1-21.

Grace to you and Peace, from God our Father and our Lord and savior, Jesus the Christ.

I want to invite you to think back to how we have come to this day. This day in which we hear again about how the Spirit was poured out upon the followers of Jesus and they were empowered to proclaim the wonderful work of God in all the languages of the earth – this day happens after Easter. It is the culmination of this Easter season. What began in the empty tomb, what was born in the encounter with the risen Christ, reaches its logical end with the Christian community bearing witness to the world.

But before the empty tomb came Good Friday. Before Easter was the harsh judgment of power that tried to break Jesus with torture and shame. But Jesus did not break. He did not weep and cry for mercy. He did not rage at God or his betrayers. He did not pray for vengeance upon the Romans or the Judean leaders or the soldiers who had impaled him upon the cross. He lived even with pierced hands the mercy he taught.

We are here on Pentecost because of Easter and Good Friday.

And before Good Friday was Maundy Thursday, that night in which Jesus ate his last supper with his followers – the meal we still eat together with Jesus every Sunday. At that meal Jesus embodied everything he had taught his disciples about the way of God by taking a towel and assuming the role of the lowliest slave to wash their feet. The reign of God is not about reaching the top of the social ladder but kneeling before those at the bottom.

We are here on Pentecost saying that God has given us the Holy Spirit because of what we have seen about that Holy Spirit on Easter and Good Friday and Maundy Thursday.

And we didn’t get to Maundy Thursday without the long journey through the season of Lent – the season that walks with Jesus towards Jerusalem, the season that talks about spiritual renewal, and care of the poor, and a deeper walk of faith.

It was a season that began with Ash Wednesday – a day of repentance, of turning anew towards God, of renewing our allegiance. That day at the start of Lent remembers our mortality, the inheritance of our turn away from the source of life, summoning us to turn back. We are but dust and ashes, but with the breath of God we are living beings, able to love and be loved, able to hear God’s word and sing God’s praise, able to do justice, love mercy and walk humbly with God.

Before we come to this day celebrating the Spirit, we came through Easter and the God who gives life to the dead, and we came through the 40 days of the wilderness, and the reminder that apart from God’s spirit we are but dust.

And before Ash Wednesday and Lent was the season that lives in the light of the epiphany – the season that begins with the baptism of Jesus by John in the Jordan and the heavens opened and the Spirit coming down and the voice of God saying, “This is my beloved son,” – the season that ends on the Mount of Transfiguration with Jesus and his followers and the cloud of God’s presence and the voice of God declaring again that this Jesus is God’s beloved, telling us to listen to him.

Before our Lenten journey to Jerusalem was Jesus revealed to us and to the world as God’s beloved and the voice of God telling us to listen to him.

So we are here on this day, listening to the fulfillment of the promise of the Spirit being poured out on the world because of Easter and Good Friday and the broken bread and common cup of Maundy Thursday and the journey to Jerusalem and the radiant vision of the Spirit of God upon this Jesus.

And before that were the magi, representing all the nations of the world, kneeling before the child. And before that Simeon and Anna singing God’s praise when they see the infant in the temple, the fulfillment of all God’s promises of redemption. And before that were the shepherds hearing the heavens sing and coming to kneel before the mystery of the Word made flesh.

And before the wonder of Christmas was the season of Advent, of hope and expectation that God would fulfill God’s promise to make the world whole.

Six months ago we were talking about God’s promise to make the world whole, and here we now stand with the gift of the Spirit and the work of Jesus’ followers to go out into the world to declare that hope is fulfilled, the world has a new captain.

What began with the promise of the prophets has been fulfilled.

I know that we gather today in the aftermath of yet another school shooting. I know that within twenty minutes of that shooting, fake Facebook accounts began to spew lies and division about the shooting – showing the suspected shooter with a Hilary 2016 hat and linking him with Antifa, the anti-fascist group.

I know that there are people stoking fear and division among us, sowing the spirits of hate, intolerance, bigotry, and fear. But the promise of the prophets has been fulfilled.   There is a holy Spirit poured out.

I know that there are spirits of greed and callousness loose in the world. I have heard about the racist rant of the lawyer caught on tape and the president calling people ‘animals’ and saying, “These aren’t people.” And it doesn’t matter if he was only talking about gang members; we are becoming accustomed to the dehumanizing language that has been used in every act of genocide and violence. But the promise of the prophets has been fulfilled.   There is a holy Spirit poured out.

I know that they are spirits of deceit and falsehood loose in the world, but the promise of the prophets has been fulfilled.   There is a holy Spirit poured out.

I know there are spirits of bitterness and despair loose in the world, but we are here because the promise of the prophets has been fulfilled.   There is a holy Spirit poured out. And it has been poured out upon us.

And the choice we make every morning is whether we will live in this holy Spirit, or in those other spirits loose in the world. Will we live healing or division? Will we live compassion or hardness of heart? Will we live kindness or neglect? Will we live forgiveness or revenge? Will we live hope or despair?

Will we live the Holy Spirit? Will we live what God is creating? Will we live the shared table? Will we live the mystery of the font and a life turned away from self to neighbor? Will we live at the culmination of this journey that began with the promise of Advent and the wonder of Christmas and journeyed to Good Friday and Easter and this day of Pentecost? Will we live the new creation?

Amen

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Image: https://commons.wikimedia.org/wiki/File:Altarraum-Kreuz_in_Taiz%C3%A9.jpg By Christian Pulfrich [CC BY-SA 4.0 (https://creativecommons.org/licenses/by-sa/4.0)%5D, from Wikimedia Commons

Do not be faithless

File:The confession of Saint Thomas (icon).jpgWatching for the Morning of April 8, 2018

Year B

The Second Sunday of Easter

Thomas dominates the readings on Sunday – not a story of intellectual doubt, but a story of allegiance and fidelity. None of us understands what happened to Jesus, but will we be faithful to him?

So the first reading tells us of that early faithful community that held all things in common. They “loved one another”; they showed fidelity to one another as members of a common household. We don’t divide up the refrigerator in our homes to say this food belongs to Dad and this to Mom, and the kids can eat what’s on the bottom shelf, as if we were strangers rooming together in college. Neither did those first followers of Jesus. They lived the new creation. They lived the Spirit. They lived and heralded the reign of God that Jesus brought.

The psalm will sing of the goodness “when kindred live together in unity.” It is the shape of the world before Cain rose up against Abel or Jacob stole Esau’s blessing. It is the world of the Good Samaritan and the Good Shepherd who lays down his life for the sheep. It is the world of those to whom it will be said, “As you did it to the last of these you did it to me.”

The author of 1 John will speak of “what we have heard, what we have seen with our eyes, what we have looked at and touched with our hands” and the ‘fellowship’ it creates. ‘Fellowship’ is that wonderful word, ‘koinonia’, that gets used in the New Testament to speak of ‘fellowship’ with God, ‘partnership’ (NIV) in the gospel, and the ‘contribution’ Paul gathers for the saints suffering from famine in Judea. It is the ‘communion’ in Paul’s benediction: The grace of the Lord Jesus Christ, the love of God, and the communion of the Holy Spirit be with all of you,” and the ‘sharing’ or ‘participation’ in the body and blood of Christ that happens in the cup and bread. Such fellowship isn’t coffee and donuts after church, but the mutual care and support of lives bound together in and with Christ.

And so we come to Thomas. What happens to those who have not shared in the apostolic vision of the risen Christ? Will they show faithfulness? Will the testimony of others be enough to bind them to Christ and the community? “Blessed are those who have not seen and yet are faithful.”

The translation of Jesus’ word to Thomas, “Do not doubt but believe,” is misleading to modern ears where doubt and belief concern cognitive assent. The Greek is better translated as “Do not be faithless but faithful.”

The Prayer for April 8, 2018

Gracious Lord Jesus,
in your mercy you did not leave Thomas in his unbelief,
but came to him, revealing your hands and your side,
and calling him into faith.
So come to us wherever we are in doubt and uncertainty
and by your word reveal yourself to us anew as our living Lord,
who with the Father and Holy Spirit lives and reigns,
one God, now and forever.

The Texts for April 8, 2018

First Reading: Acts 4:32-35
“Now the whole group of those who believed were of one heart and soul, and no one claimed private ownership of any possessions, but everything they owned was held in common.” – The author of Luke-Acts, commonly called Luke, summarizes the life of the first Christian community as a household, sharing goods and providing for one another. It represents a foretaste of the messianic age when all things are made new.

Psalmody: Psalm 133
“How very good and pleasant it is when kindred live together in unity!” – A psalm of ascents sung as the community went up to Jerusalem for one of the annual pilgrimage festivals. A faithful people of God as a blessing upon the world.

Second Reading: 1 John 1:1-2:2
“We declare to you what was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at and touched with our hands, concerning the word of life.”
– The author testifies to what they have seen and heard in Jesus – and to the fellowship they have with the Father, the Son, and one another.

Gospel: John 20:19-31
“When it was evening on that day, the first day of the week, and the doors of the house where the disciples had met were locked for fear of the Jews, Jesus came and stood among them and said, “Peace be with you.” – Jesus appears to his followers on Easter Evening and commissions them with the gift of the Holy Spirit, then appears again, the following Sunday, to summon Thomas into faithfulness.

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Image: https://commons.wikimedia.org/wiki/File%3AThe_confession_of_Saint_Thomas_(icon).jpg  Dionisius [Public domain], via Wikimedia Commons

Promise and trust

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Watching for the Morning of February 25, 2018

Year B

The Second Sunday of Lent

Sunday is another step towards Jerusalem and our celebration of the events that happened there in an upper room, at Gethsemane, in the home of the High Priest and before Pilate. Our season walks towards a hill outside the walls called Golgotha, and to a nearby tomb and a vision of angels.

The covenant with Abram opens our readings on Sunday. He is ninety-nine. Sarai is ninety. The promise is spoken and they receive new names. Abram is changed to Abraham, understood to mean “father of a multitude.” Sarai becomes Sarah, “princess” – not in the sense that my stepfather called my little sister “princess”; she is to be the royal mother of a great nation.

We know the story. Sarah is barren and beyond childbearing. Yet they receive again a promise. They are even given the name they shall call their child to be: “Isaac” from the word to laugh. Maybe because Abraham laughed. Maybe because Sarah laughed. Maybe because, at his birth, they laughed with joy. A future is given to them. A promise sustains them.

Paul will talk of this promise in Romans. Abraham was reckoned as righteous because he trusted the promise. It is Paul’s argument that righteousness comes from such faith not works of the law.

Trust in God sustains the poet in our psalm. This is the psalm Jesus will recite from the cross: “My God, my God, why have you forsaken me?”  We do not read the lament section this Sunday, however, only the concluding song of trust.

Promise and trust. And so Jesus begins to teach his followers about the cross that awaits him and the cross we must take up to follow him. The cross is the ultimate tool of imperial power. But Jesus brings another empire, a greater kingdom, a truer reign – a reign of life. Shall we trust it?

How can we not?

This Sunday we continue our Lenten series on Baptism. “Through the Waters” offers an introduction to the Lenten theme. Daily Bible verses and reflections are posted at Holy Seasons as well as the first sermon in the series, “A great and terrifying promise.”

The Prayer for February 25, 2018

Almighty God, Holy and Faithful,
whose promise to Abraham was sure;
grant us courage to follow where you lead
and to take up the cross for the sake of your Gospel;
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 February 25, 2018

First Reading: Genesis 17:1-7, 15-16
“No longer shall your name be Abram, but your name shall be Abraham; for I have made you the ancestor of a multitude of nations.” – God establishes a covenant with Abram and Sarai giving them new names, Abraham and Sarah, an indicator of their new destiny.

Psalmody: Psalm 22:23-31
“All the ends of the earth shall remember and turn to the Lord.” – At the conclusion of this lament (that begins “My God, my God, why have you forsaken me,”) the poet’s prayer for deliverance turns to praise and thanksgiving that God has not let him perish.

Second Reading: Romans 4:13-25
“The promise that he would inherit the world did not come to Abraham or to his descendants through the law but through the righteousness of faith.”
– Paul argues that just as Abraham was declared righteous for his trust in God’s promise (a promise that he would become the “father of many nations”), so we (the members of those ‘many nations’) are made righteous not by the law but by trusting God’s promise.

Gospel Mark 8:31-38
“Then he began to teach them that the Son of Man must undergo great suffering, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again.” – Jesus teaches his followers “openly” that he will be rejected in Jerusalem and killed, but Peter disavows such an idea. Jesus spurns Peter and declares that fidelity to the reign of God means his followers will share in that same shaming rejection by the governing powers: If any want to become my followers, let them deny themselves and take up their cross and follow me.”

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Image: https://commons.wikimedia.org/wiki/File%3AMiroslav-z%C3%A1mek2015o.jpg By Ben Skála, Benfoto (Own work) [GFDL (http://www.gnu.org/copyleft/fdl.html) or CC BY-SA 3.0 (https://creativecommons.org/licenses/by-sa/3.0)%5D, via Wikimedia Commons

And Jesus alone remains

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The reading begins “Six days later”: six days after Jesus first told his followers that he would be rejected in Jerusalem, crucified and raised; six days after Peter has rebuked Jesus for such a thought and been himself rejected; and six days after Jesus taught that they must take up the cross for “those who want to save their life will lose it, and those who lose their life for my sake, and for the sake of the gospel, will save it.”

Mark 9:2-9: Six days later, Jesus took with him Peter and James and John, and led them up a high mountain apart, by themselves. And he was transfigured before them, and his clothes became dazzling white, such as no one on earth could bleach them. And there appeared to them Elijah with Moses, who were talking with Jesus. Then Peter said to Jesus, “Rabbi, it is good for us to be here; let us make three dwellings, one for you, one for Moses, and one for Elijah.” He did not know what to say, for they were terrified. Then a cloud overshadowed them, and from the cloud there came a voice, “This is my Son, the Beloved; listen to him!” Suddenly when they looked around, they saw no one with them any more, but only Jesus.

As they were coming down the mountain, he ordered them to tell no one about what they had seen, until after the Son of Man had risen from the dead.

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I found myself struggling to find a story to tell this morning, something that could pull out the drama of this text, something with which we could connect. The problem is that the Gospel story itself is so unreal to us. We are not a people who have visions – or, if we do, we tend not to talk about them. They aren’t considered normal. If we told someone we saw things like this they might think we are a little crazy.

Other cultures put great importance on visions. We know, for example, that certain indigenous societies had a rite of passage sometimes referred to as a vision quest. Such visions provided profound guidance for their lives. But we don’t do visions. We don’t listen to dreams. We don’t hear God’s voice. Our spiritual lives are often neglected and impoverished.

I am not suggesting that you go on a vision quest. There is a rich spirituality within the Christian tradition, and I would invite you to see what is to be seen: To see Christ in the water, washing you with grace. To see Christ in the bread, joining his life to yours. To see Christ in the cross that walks in our midst. To see Christ in the glory of the flowers that decorate our space. To experience Christ in the beauty of the music. To see Christ in your neighbor, to feel Christ’s hand in yours at the passing of the peace, and to feel your hand become Christ’s hand as you extend peace to others.

But to go back to our text: This is a strange story to us because it speaks in a language we don’t really understand. And because we don’t understand the language, it’s easy for us to get it wrong.

This is my story about imagining Jesus to be kind of like Superman. When I heard this story as a child, I imagined that this event showed us the real Jesus, that the story gave us a glimpse inside the phone booth. Clark Kent pulls back his shirt and there we see the bright red S. Jesus is God and the disciples are getting a glimpse of it.

But that’s not what’s happening here. Jesus is not Superman. Jesus is not God masquerading as a human being; he is a human being just as we are. He doesn’t know things we don’t know – he just sees more clearly than we see. He hears the voice of God better than we hear. He feels the breath of the Spirit more profoundly than we feel it. He sees into the human heart more honestly and courageously than we see.

We are not seeing the true Jesus on the mountain; we see the true Jesus on the cross. We see the true Jesus protecting his disciples when the mob comes with torches and weapons. We see the true Jesus extending the hand of compassion to the leper, and to the synagogue ruler whose daughter has died. We see the true Jesus invite himself to the home of Zacchaeus and call Matthew, the tax gatherer, to be a disciple. We see the true Jesus driving out deceit and falsehood and all those spirits that corrode and debilitate human life. We see the true Jesus in the outrage at what’s happening in the name of God at the temple, and in the tears at the death of his friend Lazarus.

The real Jesus is the human being.

But Peter, James and John are given a vision. They see for a moment beyond the ordinary reality of everyday life into deep and profound things of God. For a moment that bread in their hands radiates with an overpowering grace. For a moment the word of forgiveness at the beginning of the service seems to thunder. For a moment they are grasped by an infinite truth.

The nature of visions, however, is that they not only give, they also take. They give us truth, but they also take away falsehood. They grant us a new vision of God and ourselves, but that means that old ideas get left behind.

We have all had these moments when we think that a person or a situation is one thing, and then we have one of those “Oh, my goodness” moments when we see everything differently. Once your perception has changed, there is no going back.

Sometimes that process is sudden and dramatic. More often it takes time. The vision is granted and then the person must ponder the vision to understand what it means.

So these followers of Jesus are granted this vision of Jesus made radiant by the presence of God. They see all the glory of God shining upon him. Jesus is the perfect mirror of God.

And they see Jesus on par with Moses and Elijah, the great heavenly figures that are the pillars of Israel’s faith and life: Moses the giver of God’s law and Elijah the prophet, empowered by God’s Spirit, working wonders, the living voice of God.

They see, but they don’t yet understand. And so Peter says, “Let us build three dwellings”.

Our text repudiates Peter by saying: “He did not know what to say, for they were terrified.”

I used to think that Peter was a doofus who put his foot in his mouth by saying the first thing that came to mind. That he couldn’t think straight because he was so terrified at what he saw. But Peter wasn’t babbling. His suggestion was based upon what he thought he was seeing.

He has seen Jesus destroying the citadels of Satan’s power. He has seen Jesus casting out demons, cleansing lepers, healing the sick and raising the dead. He has seen Jesus commanding the wind and the waves and walking on the sea, the remnant of the primordial chaos.

Now here are Moses and Elijah. Now here are the heavenly figures who fought God’s battles in ancient times and who disappeared into the heavens without anyone ever finding their bodies. Here is Moses who stood on the mountain and held up his hands and – when his hands were raised, the Israelites triumphed over their enemy. Here is Elijah who stood on the mountain and won victory over all the priest and prophets of Baal. I don’t think Peter is terrified at the presence of God as much as he is terrified by the moment: the heavenly armies are about to appear. The battle of good and evil is beginning, the cosmic battle that will overthrow all tyranny and oppression and bring God’s new creation. It’s happening now!

And Peter is proposing that they set up three tents by which these three commanding generals can witness the battle when all evil is overthrown.

But Peter didn’t know what he was talking about. Peter wasn’t seeing what was there to be seen. The vision wasn’t over. The cloud of God’s presence envelops them and God speaks: “This is my Son, the Beloved; listen to him!” And then Moses and Elijah disappear and Jesus alone remains.

The rebirth of the world isn’t coming with the battle of heavenly armies; it is coming with Jesus crucified. It is not by victorious conquest, but by deeds of love and mercy. It is not by strength and power but by service. It is not by judgment but by grace. It is not by purifying the world of the faithless but by gathering the outcast. It is not by gaining the world but by remaining faithful to Jesus even at the cost of one’s life.

“This is my Son, the Beloved; listen to him!” says the voice from heaven. And then Moses and Elijah disappear and Jesus alone remains.

Amen

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Image: https://commons.wikimedia.org/wiki/File%3AIsrael_hermon_(5330547343).jpg By Yoni Lerner from Tel Aviv, Israel (hermon) [CC BY 2.0 (http://creativecommons.org/licenses/by/2.0)%5D, via Wikimedia Commons

An immeasurable mercy

File:Fisherman in Myanmar.jpg

Watching for the Morning of January 21, 2018

Year B

The Third Sunday after Epiphany

Jonah opens our readings from the scripture on Sunday. The great fish has vomited him onto the shore and God tries again to send him to warn the Assyrians that God is about to destroy them for their wickedness. Unless they repent. Every prophetic warning includes the possibility of repentance. It’s why Jonah tried to run away when he was first commissioned. He was afraid the people would turn from their wickedness and God would forgive them. They didn’t deserve forgiveness.   Of course, none of us do. Some of us certainly seem like saints. Some of us certainly are saints. But living well and living faithfully doesn’t put God in our debt. We are still frail creatures, still caught in our selves. The true saints know this. It fills them with compassion for sinners. The rest of us less complete saints want a little credit. It makes us a little judgmental. Those people should know better, behave better, try harder, make better choices. And if they don’t, they don’t deserve God’s mercy. But mercy isn’t earned; it’s given.

So we will hear of Jonah half-heartedly marching into Nineveh and the people hearing and repenting. And God forgives, just as Jonah feared.

Jonah resists the call of God. Tries to, anyway. But the call of God doesn’t let us get away. It pounces on us in unexpected ways – as it did to Peter and Andrew, James and John as they were tending their nets. Suddenly the summons is there and a lifetime of fishing is suddenly turned in a new direction. They will be gathering the world into the arms of mercy, the “fishnet” of heaven’s grace.

The summons is compelling. There is no resisting the eternal voice. Christ stands before them and calls them to follow. And what shall we say? We have work to do? No, we have mercy to do. The world awaits the embrace of God. The world awaits healing and life. The world awaits care and compassion. The world awaits the message that a new kingdom is at hand, a new spirit, a new governance of the human heart.

To choose hardness of heart in such a moment seems unthinkable, though we do make that choice. Often, it seems. Our hardness of heart becomes unrecognizable to ourselves. We cheer what we should not cheer. We trust what we should not trust. We show allegiance to things we ought not serve. Jesus will have things to teach – even as God tried to teach Jonah. The cross and resurrection will be the final lesson: it’s not about what we deserve; it’s about an immeasurable mercy.

It will be sung in the psalm on Sunday. Paul will speak of it in the reading. And Jesus will name names. We are summoned by mercy. We are summoned to live mercy.

The Prayer for January 21, 2018

Almighty God,
as Jesus summoned Simon and Andrew, James and John,
to leave their nets and follow,
you summon all people to lives of faith and love.
Grant us courage to follow where you lead,
and confidence to cast wide the net |
that gathers all people into your gracious embrace;
through your Son, Jesus Christ our Lord.

The Texts for January 21, 2018

First Reading: Jonah 3:1-10
“The word of the Lord came to Jonah a second time, saying, ‘Get up, go to Nineveh, that great city, and proclaim to it the message that I tell you.’” – In this delightful tale of Jonah fleeing God’s call to bring warning to Nineveh, choosing death (tossed into the sea) rather than repentance until he is swallowed by a great fish and vomited onto the land, he now finds himself compelled to accept his commission and the thing he feared happens: the wicked city repents and God forgives.

Psalmody: Psalm 62:5-12
“For God alone my soul waits in silence, for my hope is from him.”
– Speaking to the community more than to God, the poet expresses his confidence in God and calls the people (warns his opponents?) to also put their trust in God.

Second Reading: 1 Corinthians 7:29-31
“From now on, let even those who have wives be as though they had none, and those who mourn as though they were not mourning.” – Paul concludes his guidance on matters of sex and marriage by reminding the community that they live in the light of the dawning reign of God and their lives should be defined by the age to come not the age that is passing away.

Gospel: Mark 1:14-20
“Jesus said to them, ‘Follow me and I will make you fish for people.’”
– Jesus summons Simon and Andrew, James and John, to join him in gathering the nation and instigating a new era of faithfulness.

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Image: https://commons.wikimedia.org/wiki/File%3AFisherman_in_Myanmar.jpg By Pupuce22 (Own work) [CC BY-SA 3.0 (https://creativecommons.org/licenses/by-sa/3.0)%5D, via Wikimedia Commons

Fidelity and anticipation

File:Montreal - Plateau, day of snow - 200312.jpgWatching for the Morning of December 31, 2017

Year B

The Sunday in Christmas

Fidelity. The Sunday in Christmas shows us more of the faithful in Israel: Joseph and Mary fulfilling all that the law requires. Simeon and Anna waiting for the fulfillment of God’s promise. But even now the texts begin to move towards Epiphany. “The nations shall see your vindication, and all the kings your glory,” says the prophet – and though the prophet is speaking of the restoration of Jerusalem, all the nations shall see God’s saving work. Righteousness and praise shall spring up as certainly as the seeds sown in the garden.

And so Simeon sings – sings of God’s dawning salvation which you have prepared in the presence of all peoples…a light for revelation to the Gentiles.” And Anna praises God and testifies to this child “to all who were looking for the redemption of Jerusalem.”

Fidelity and anticipation. Something big is happening. Something dramatic is occurring. God is fulfilling his promises. The wise elders see. The longed for day is come. The lowly are hearing good news proclaimed.

Much of the Midwest is under a thick blanket of snow. It was reported that Erie, Pennsylvania, received over five feet. Spring seems like an unthinkable promise when you are shoveling through such depths. But Simeon and Anna have eyes to see. And they testify to us of God’s faithfulness. The season has turned. The days are growing longer. The light is come.

The Prayer for December 31, 2017

Gracious God,
by whose word we live
and whose promises all come to fulfillment:
we give you thanks for those faithful among your people
who, like Simeon and Anna, have eyes to see your dawning work among us.
Grant that, with them, we might see where your hand is working
and share in its joy.

The Texts for December 31, 2017

First Reading: Isaiah 61:10 – 62:3
“The Lord GOD will cause righteousness and praise to spring up before all the nations” –
In the years after the return from exile, the prophet speaks to a discouraged and weary people of a vindication to come.

Second Reading: Galatians 4:4-7
“When the fullness of time had come, God sent his Son.” – Paul recites the core message of what God has done in Christ for these Galatians, making them members of God’s household and heirs of God’s promise through the gift of the Spirit in Christ.

Gospel: Luke 2:21-40 (appointed: 22-40)
“When the time came for their purification according to the law of Moses, Joseph and Mary brought Jesus up to Jerusalem to present him to the Lord.”
– The narrative of Jesus’ birth continues with Mary and Joseph’s faithful obedience and the recognition and reception of Jesus by Simeon and Anna, representatives of faithful Israel.

For the psalm on the Sunday in Christmas we sing a Christmas carol. The appointed Psalm is: Psalm 148 – “Praise the Lord from the heavens… Praise the Lord from the earth… He has raised up a horn for his people.”

Image: https://commons.wikimedia.org/wiki/File:Montreal_-_Plateau,_day_of_snow_-_200312.jpg

But there are others

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Watching for the Morning of October 29, 2017

Reformation Sunday

Sunday is the 500th anniversary of the posting of the 95 Theses, and names like Martin Luther, Philip Melancthon, and Katherine von Bora (Katy Luther) will surely get the major share of attention.

But there are others.

There are others like Justus Jonas who was dear friend to Luther, and Bugenhagen, and Frederick the Wise of course, without whom none of us would remember Luther except as another heretic committed to the flames. And there is John the Steadfast who became the Elector of Saxony after his brother Frederick and stayed the course despite its ultimate cost. (Saxony was defeated by Emperor Charles V in 1547 and the lands, title and privileged vote as Elector were stripped away and given to the Duke of Saxony who had betrayed the Protestant cause.)

But there are others.

Luther and his colleagues in Saxony were protected by Elector Frederick. So, too, those in other sympathetic German states. But the emperor had direct control in the Low Countries and enforced his Edict of Worms declaring Luther outside the protection of the law, forbidding anyone to provide any food, clothing, protection or assistance to Luther, and authorizing the confiscation of the property of any sympathizers, supporters, patrons, or followers.

Johann Esch, Heinrich Voes, and Lampertus Thorn were among the monks in the Augustinian monastery in Antwerp arrested for supporting Luther’s ideas. The prior and others recanted, but these three refused. On July 1, 1523, Esch and Voes were burned at the stake. Thorn died in prison.

So we will read these wonderful texts for Reformation Day, this Sunday, and sing with trumpets the stirring hymn, “A Mighty Fortress,” and for some it will be like singing the old college fight song – a stirring tribute and remembrance of our team. But it is not about our team. It is about this compelling and dangerous word of Jesus that sets free and makes true disciples. It is about the promise of God through Jeremiah to establish with God’s frail and corrupt humanity a new covenant. It is about this message that “all have sinned and fall short of the glory of God,” but “are now justified by his grace as a gift, through the redemption that is in Christ Jesus.” It is about the work of God to fashion a new creation and our trust in and allegiance to that work.

Even when it may lead to the flames.

The Prayer for Reformation Sunday, October 29, 2017

Gracious and eternal God,
who by your Word called all things into being,
and by your Spirit sustains and renews the earth,
send forth your Word and your Spirit upon your church,
that ever renewed they may bear faithful witness to your grace and life.

The texts for Reformation Sunday, October 29, 2017 (assigned for Reformation Day)

First Reading: Jeremiah 31:31-34
“The days are surely coming, says the Lord, when I will make a new covenant with the house of Israel and the house of Judah.”
– Though the covenant formed between God and the people at Sinai lies broken (what God’s people promised they have failed to do and kingship and temple have perished) God’s promise abides and God will establish a new covenant where God’s teaching/commands are written on the heart.

Psalmody: Psalm 46
“God is our refuge and strength, a very present help in trouble.” – A hymn proclaiming the power of God to protect and preserve the people and expressing their confident trust in God’s saving work. It provided the inspiration for Luther’s famous hymn “A Mighty Fortress Is Our God.”

Second Reading: Romans 3:19-28
“Since all have sinned and fall short of the glory of God; they are now justified by his grace as a gift, through the redemption that is in Christ Jesus.” – Paul’s classic expression of his understanding of the function of law and gospel and the idea that we are brought into a right relationship with God (justified) not by the law, but by the free gift of God (by grace) apprehended by our trust in that gift (through faith). This phrase “Justification by grace through faith” becomes a summary statement of the 16th century reforming movement and subsequent Lutheran churches.

Gospel: John 8:31-36
“If you continue in my word, you are truly my disciples; and you will know the truth, and the truth will make you free.” – This promise of freedom in Christ – freedom from authorities or powers that would prevent their living in service of God – is spoken to followers who do not abide in Jesus’ teaching, and his challenge will reveal their true heart.

Image: https://commons.wikimedia.org/wiki/File%3ALucas_Cranach_d.%C3%84._(Werkst.)_-_Martin_Luther_und_Philipp_Melanchthon_(1543).jpg workshop of Lucas Cranach the Elder [Public domain], via Wikimedia Commons

70 years

Sunday Evening

Sunday was delightful. A couple in the congregation were celebrating their 70th wedding anniversary (yes, 70, it’s not a typo). Her dress decorated the fellowship hall along with photos from the day. The tables for our usual coffee hour now had linens and flowers in colors keeping with their day. A tree of cupcakes and wedding type goodies added to the simple but festive celebration.

We presented them with corsages to wear at the beginning of the service and escorted them out to a wedding recessional while the congregation filled the air with those little wedding bubbles. It was sweet and wonderful.

When I began to write the sermon, I started by explaining why I didn’t want to preach about marriage. Nevertheless, by the time I had finished drafting the message, a full third of it concerned marriage. It surprised me how the topic fit with Isaiah’s searing indictment of a nation that yielded bitter grapes, and Jesus excoriating the leaders of Jerusalem with a parable about tenants who refused the fruit due to their lord.

It’s worth pondering the fact that marriage stands at the beginning and end of scriptures. It is there in the garden when God takes the flesh of Adam to form a companion equal to him. And it is there in the vision of Revelation 21 when it describes the New Jerusalem coming down out of heaven as a bride adorned for her husband. The human story begins in perfect faithfulness and communion with God and one another, and our story reaches its fulfillment with all creation restored to perfect faithfulness and communion. Marriage embodies the memory of the garden and the promise of the new creation.

Marriage is meant to be life-giving and life-sustaining and the perfection of joy and intimacy. But we are no longer in the garden. And we are not yet in the New Jerusalem. And since we live in a broken world, marriage isn’t simple. Love and forgiveness must be practiced.

And what it is true of marriage is true also of faith and life: “We are no longer in the garden, and we are not yet in the New Jerusalem – so love and forgiveness must be practiced. Kindness and compassion must be practiced. Hope and joy must be practiced. Mercy and truth must be practiced. Generosity and humility must be practiced. Patience and understanding must be practiced.”

In a day both delightful and overshadowed by the terrible events of this last week in Las Vegas, celebrating enduring faithfulness was refreshing and important.

(The sermon was posted in this blog as “The stone the builders rejected”)

The stone the builders rejected

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Isaiah 5:1-7:
Let me sing for my beloved

my love-song concerning his vineyard…

Psalm 80:7-15:
“…You brought a vine out of Egypt;

you drove out the nations and planted it.…”

Matthew 21:33-46:
“Listen to another parable. There was a landowner who planted a vineyard…”

Proper 22, Lectionary 27, Year A
(and a 70th wedding anniversary celebration)

I thought about taking this occasion to preach about marriage. But, in some ways, that’s a scarier topic to me than to preach those texts where Jesus talks about divorce. It’s like talking about money; it’s a subject in which all of us are deeply invested. Marriage is something that we have hoped for and never found, or something we have found and lost, or something we have found and struggled through – sometimes successfully, and sometimes less so. Marriage is something that begins with radiant hopes and often suffers under the weight of unfulfilled desires. It is dangerous ground for preaching – easy to preach about in a way that is shallow or sentimental or a little too confident that the preacher knows what is good for everyone else.

There is also a problem because marriage in the scripture is a different thing than marriage in the modern west. Our understanding of what marriage is supposed to be has changed a lot since the Adam and Eve story was written down 3,000 years ago. But it is still a remarkable story and I don’t hesitate to call it inspired. It is far more profound than the story told in the cultures around ancient Israel.

The element of the Biblical witness that is remarkable is the notion that marriage is something holy and sacred, not because of its connection to sex and procreation, but because it is a covenant. It is a relationship created and sustained by a promise and a trust in that promise. Marriage is made of the same stuff as faith: a relationship created and sustained by a promise and a trust in that promise.

Marriage is holy not because sex is mystical and primal and crosses into the generative realm of the gods; marriage is holy because it is about promises – trust in and fidelity to those promises. This is why, when the prophets talk about idolatry, they speak of it as adultery: Israel betraying its covenantal relationship with God.

We see this in our first reading, today. But before we go there I want also to say this: It’s worth pondering the fact that marriage stands at the beginning and end of scriptures. It is there in the garden when God takes the flesh of Adam to form a companion equal to him. And it is there in the vision of Revelation 21 when it describes the New Jerusalem coming down out of heaven as a bride adorned for her husband. The human story begins in perfect faithfulness and communion with God and one another, and our story reaches its fulfillment with all creation restored to perfect faithfulness and communion. Marriage embodies the memory of the garden and the promise of the new creation.

Marriage is meant to be life-giving and life-sustaining and the perfection of joy and intimacy. But we are no longer in the garden. And we are not yet in the New Jerusalem. And since we live in a broken world, marriage isn’t simple; love and forgiveness must be practiced.

Again this is just like faith and living a Christian life. We are no longer in the garden, and we are not yet in the New Jerusalem – so love and forgiveness must be practiced. Kindness and compassion must be practiced. Hope and joy must be practiced. Mercy and truth must be practiced. Generosity and humility must be practiced. Patience and understanding must be practiced.

But we are not alone. The Spirit of God is given. God is leading and guiding and teaching and exhorting and challenging and summoning us to lives that are holy and true.

So I want to speak briefly about the passage in Isaiah and then we’ll look at the parable of Jesus and try to hear what’s there.

You saw in the psalm that Israel is compared to a vine that God brought out of Egypt, planted in the land and tended and cared for it. The psalmist is writing after the nation has been destroyed and crying out for God to see and come to their aid. The protective wall has been torn down, as it were, and the vineyard ravaged by the wild animals. This notion of Israel as God’s vine is important. When Jesus tells a parable about a vineyard, he is talking about the nation.

The song that the prophet Isaiah sings – the poetry he recites in the public square – is a masterful piece of preaching. He stands up to sing a song about his beloved. And when he begins, the crowd understands that he is singing about his best friend. And as soon as the prophet begins his story about his friend’s vineyard, the crowd knows that this is a song about his friend’s marriage. It has the hint of a scandalous tale. It causes the crowd to lean in just like we lean in to any juicy gossip.

So this friend has done everything he can for his vine, but he has gotten nothing but wild, wanton, bitter grapes. His wife has been unfaithful. And the poet/prophet summons the crowd for their opinion, their judgment. What more could he have done? He declares that he will reject his vineyard, strip away its protection, and let the wild beasts have it.

At this moment when he has won the sympathy and support of the crowd, the prophet says, “You are God’s vineyard.” This is not a story of a friend with an adulterous wife, but of God and God’s faithless people who have gone off to embrace other gods. They have chosen gods of wealth and power, gods of injustice, gods who devour and destroy.

7For the vineyard of the Lord of hosts
…..is the house of Israel,
and the people of Judah
…..are his pleasant planting;
he expected justice,
…..but saw bloodshed;
righteousness,
…..but heard a cry!

The power of this poetry we can’t begin to capture in the translation. God expected ‘mishpat’ and got ‘mispach’. God looked for justice – faithfulness – and look, only bloodshed and violence. God looked for ‘tsĕdaqah’ and got ‘tsa`aqah’. He looked for righteousness but behold, only the cry of the poor.

The people draw near to hear what they think will be a lascivious story – and there they are met with the voice of God revealing their faithlessness. The people were God’s vine from whom God expected good fruit, and God has gotten bitter deeds.

When Jesus tells his parable, he is standing in the aura of these great prophetic texts. And Jesus does the same thing that Isaiah does. He tells a story that suckers his audience. Jesus is speaking to the wealthy elite in Jerusalem. We are no longer traveling the countryside; Jesus has come to Jerusalem. He has ridden in on a donkey and the crowds have shouted hosanna and waved their palm branches before him. He is standing in the temple square. He has already kicked over the tables and declared that they have turned God’s house into a den of thieves. He has declared that the leadership of the nation is like a good son who says, “Yes, father,” but doesn’t do what his father asks – such a person is regarded as a good son in that culture because he doesn’t shame his father in the eyes of the community. But Jesus has declared that the good son is the one who, though he had shamed his father by saying “no”, changes his mind and does what the father asked. The good sons are the poor and outcast who have embraced the way of justice and mercy, and the Jerusalem leaders are bad sons who give honor to God but don’t do what God asks.

Now, today, Jesus tells this parable about an absentee landlord to people who are absentee landlords. They own all this land in Galilee that they have taken against God’s command because the people fell under the crushing burden of debt. In this story of an absentee landlord with rebellious tenants who foolishly imagine that they could kill the son and take the vineyard for themselves, he asks what the landlord in the story will do knowing full well what these landlords would do. They are quick to answer: “He will put those wretches to a miserable death, and lease the vineyard to other tenants who will give him the produce at the harvest time.”

Then Jesus says, “You are the tenants.”

It is a parable that is full of poignancy, because Rome will come in less than 40 years and tear down the city wall and put all its rebel residents to death.

It is a parable full of poignancy because these rebel tenants will kill Jesus thinking it will gain them the vineyard; but it is God’s vineyard and their actions ensure they will lose it.

I didn’t choose the bulletin cover because of Ann and Paul’s anniversary. I choose it because of the text this morning:

Have you never read in the scriptures,” says Jesus,
“The stone that the builders rejected
…..has become the cornerstone.”

Jesus, whom they rejected, is the foundation that keeps the whole building true.

Justice and mercy, Love of God and neighbor, faithfulness to our obligations to God and one another, this is the foundation stone the builders reject. But it is the only true and lasting stone. It is the only stone that can ensure that the walls rise square and true.

And so we are back where we began. We are no longer in the garden, and we are not yet in the New Jerusalem – but we are headed there. So love and forgiveness must be practiced. Kindness and compassion must be practiced. Hope and joy must be practiced. Mercy and truth must be practiced. Generosity and humility must be practiced. Patience and understanding must be practiced. We must give God the fruit God seeks. We must build on the stone that is steadfast love and faithfulness. We must build on the stone that was rolled away. We must build on him who is the cornerstone – the one who died and rose and will come again.

Amen

Image: https://commons.wikimedia.org/wiki/File:Heart-shaped_stone.JPG By Sylda31 (Own work) [CC BY-SA 3.0 (https://creativecommons.org/licenses/by-sa/3.0)%5D, via Wikimedia Commons