The earth will be full of the knowledge of the Lord.

File:Z cyklu Podivuhodné krajiny - Japonsko (1989).jpg

Watching for the Morning of December 8, 2019

Year A

The Second Sunday of Advent

Stunning words come to us this Sunday.  Our reading from Isaiah will proclaim that “A shoot shall come out from the stump of Jesse.” The fallen royal line, named from David’s father, shall bloom again.  “The spirit of the Lord shall rest on him.”  He will be filled with wisdom and girded with faithfulness to God and the people.  And then come those sweet, ecstatic, words that under his governance:

6The wolf shall live with the lamb,
….the leopard shall lie down with the kid,
the calf and the lion and the fatling together,
….and a little child shall lead them.
7The cow and the bear shall graze,
….their young shall lie down together;
….and the lion shall eat straw like the ox.
8The nursing child shall play over the hole of the asp,
….and the weaned child shall put its hand on the adder’s den.
9They will not hurt or destroy
….on all my holy mountain;
for the earth will be full of the knowledge of the LORD 
….as the waters cover the sea.

A world without violence.  A world like Eden.  A world restored to its primal innocence.  A creation made new.

We look at the bloodshed on earth, the betrayals of allies, the enduring hatreds of ancient animosities, the violence of speech and thought, the violence that manifests itself even in schools and churches, and such words are sweet indeed.  We can escape all this.  There will be a day…

From Isaiah we will turn to the Benedictus, the Song of Zechariah at the birth of his son, John – who we know as John the Baptist.  We will hear Zechariah’s joy at the coming fulfilment of God’s promise.

68“Blessed be the Lord God of Israel,
….for he has looked favorably on his people and redeemed them.
69He has raised up a mighty savior for us
….in the house of his servant David,
70as he spoke through the mouth of his holy prophets from of old,

Zechariah will then sing of his son’s calling:

you, child, will be called the prophet of the Most High;
….for you will go before the Lord to prepare his ways,
77to give knowledge of salvation to his people
….by the forgiveness of their sins.
78By the tender mercy of our God,
….the dawn from on high will break upon us,
79to give light to those who sit in darkness and in the shadow of death,
….to guide our feet into the way of peace.”

Salvation, healing, wholeness, peace – God’s shalom is coming.

And we will hear John preach in the Gospel for the day.  Coming in fulfillment of the prophetic promises, dressed like a prophet of old, out in the wilderness beyond the Jordan where Israel once waited to enter the promised land, John will call the nation to new beginnings, to preparation, to living in anticipation of that day when all things are made new.

It will carry the sound of warning.  The ax is ready.  Trees that bear no fruit will be cut down.  But also promise.  God is able to raise faithful children even from stones.  The world is about to be awash in the Spirit.

The earth will be full of the knowledge of the Lord.

The Prayer for December 8, 2019

Holy and Gracious God,
our breath of life and everlasting joy,
who gathers all things into your eternal embrace:
fill all creation with the light of your love
and the knowledge of your will;
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 December 8, 2019

First Reading: Isaiah 11:1-10
“A shoot shall come out from the stump of Jesse, and a branch shall grow out of his roots.”
– Like new growth from the stump of a felled tree, a new king shall arise from the fallen line of David, a king filled with the Spirit of God, who will govern in righteousness and bring all creation to peace.

Psalmody: Luke 1:68-79 (The Benedictus)
“Blessed be the Lord God of Israel, for he has looked favorably on his people and redeemed them.” – In place of the appointed Psalm 72:1-7, 18-19, we sing the song of Zechariah, sung at the birth of his son, John, whom we know as John the Baptist, praising God and predicting his role as the one who “will go before the Lord to prepare his ways.

Second Reading: Romans 15:4-9 (appointed, verses 4-13)
“Welcome one another, therefore, just as Christ has welcomed you, for the glory of God.” –
Speaking to that fundamental divide between observant Judeans and those who had become thoroughly enmeshed in the culture of the Greek world, between ‘Judean’ and ‘Gentile’, Paul calls for the believers to live the reconciliation that has occurred in Christ, giving multiple examples from the Scriptures in support of God’s mission to gather all nations.

Gospel: Matthew 3:1-12
“In those days John the Baptist appeared in the wilderness of Judea, proclaiming, ‘Repent, for the kingdom of heaven has come near.’”
– John comes as a prophet of old, heralding the dawning of God’s reign and calling all people to ‘repent’, to turn and show allegiance to God.

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(If you are interested, daily reflections for this season are posted at Holy Seasons)

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© David K. Bonde
Image: https://commons.wikimedia.org/wiki/File:Z_cyklu_Podivuhodn%C3%A9_krajiny_-_Japonsko_(1989).jpg  Zdeněk Thoma [CC BY-SA 4.0 (https://creativecommons.org/licenses/by-sa/4.0)%5D

The journey towards the neighbor

File:Maximilien Luce - Le bon samaritain.jpg

The Gospel from last Sunday, the 2nd Sunday in Advent in 2018, was Luke 3:1-18, combining the Gospel readings for both the second and third Sundays in Advent. For an introduction to this Sunday see the post “And us? What should we do?

I want us to keep in mind, this morning, where we are in Luke’s Gospel. The passage we just read is from chapter three when John and Jesus are now adults. It begins the main section of Luke’s account of God’s work in Jesus.

I would remind you that Luke didn’t write his work in chapters. The chapter breaks were added at the beginning of the 13th century and the verse numbers don’t appear until the 16th century. For Luke this is one continuous account. It was meant to be read as a whole and not cut up into little pieces like we tend to do.

Reading the Gospels in these little fragments needs to be like an old movie you have watched again and again. When you know a movie so well, it’s possible to talk about just one scene, because you know where we are in the whole movie. If you don’t know the movie, the scene may be compelling, but we don’t understand all that it means.

I like the image of saying that somewhere along the way, we broke up the pearl necklace of the gospel into a box of pearls and lost track of its overall beauty. To make matters worse, we had four beautiful necklaces and lumped all the pearls and precious stones into one big box. The problem with the metaphor, of course, is that it still tends to look at the gospel stories as separate pieces when they are better understood as part of a whole – like scenes in a movie.

Because we have four “movies” of Jesus, when we talk about one of these individual scenes we sometimes loose track of which movie we are talking about. So I want to remind you where we are now in Luke’s “movie”. Luke’s story is the one with Mary and Joseph going to Bethlehem. It tells the story of the shepherds and all heaven singing (it doesn’t tell us the story of the magi, the wise men). Luke is the Gospel with the story of the Good Samaritan. It’s in Luke that Jesus tells us the story of the Prodigal Son. It’s in Luke we hear about the rich man who ignored Lazarus at his gate. Luke is the Gospel where Jesus on the cross prays for the soldiers saying, “Father, forgive them, they know not what they do.” It’s Luke who tells us about the women who followed Jesus. And it’s Luke who tells us not only about the mission of the twelve during the life of Jesus, but the mission of the seventy.

And Luke’s story doesn’t stop with the resurrection; he tells us of the gift of the Holy Spirit on Pentecost and the mission of those first followers. He tells us about the baptism of Samaritans and the Ethiopian Eunuch and the Roman Centurion, Cornelius. He tells us how Paul participated in the murder of Stephen for blasphemy, and was then met by the risen Lord on his way to Damascus. It tells the story of Paul’s journeys to spread the message about Jesus throughout the Mediterranean world, and his eventual arrest in Jerusalem and transfer to Rome to have his case heard by the emperor

This is the movie we are talking about. It’s a powerful movie. And I want to emphasize again that it’s in this movie from Luke that we get the Good Samaritan, the Prodigal Son, and Lazarus and the Rich Man. It’s also here we get this message from John when his listeners ask him “What then shall we do?” and John says: “Whoever has two coats must share with anyone who has none; and whoever has food must do likewise.”

As I wrote in the blog post at Watching for the Morning earlier this week, “The journey towards God is a journey towards the neighbor. The dawn of grace requires we learn to live grace.”

So, where are we are we, today, in Luke’s Gospel? Luke has opened his narrative with the account of the wondrous events that reveal God’s hand in the birth of Jesus. Zechariah is a priest who is chosen by lot to go into the temple and tend the candles and the incense. In the scriptures, things that happen through the religious practice known as casting lots are understood to have been directed by God. So Zechariah is chosen by God to go into the interior of the temple. There he is met by the heavenly messenger, Gabriel, who tells him that his wife, Elizabeth, will have a child. This is a wondrous thing, because Zechariah and his wife are old and barren – and so Luke’s story begins like the Old Testament with the story Abraham and Sarah and the promise of a child. The story of Jesus is going to fulfill the story of Israel. And this is one of the deep themes of the scripture: When it seems like there is no future, God creates a future.

Zechariah, however, doesn’t trust the message of the angel and asks for a sign. The sign the angel gives him is that he will not be able to speak until the child is born. (The song we sang today, by the way, are those first words Zechariah said after the child is born and Zechariah obeys the angel by naming him John.)

Six months after Elizabeth gets pregnant, Gabriel comes again – this time to Mary and announces that she will have a child and she is to name him Jesus. “He will be great,” says the angel, “and will be called the Son of the Most High, and the Lord God will give to him the throne of his ancestor David. He will reign over the house of Jacob forever, and of his kingdom there will be no end.” Mary trusts the angel’s message an offers herself to God’s service.

Gabriel also tells Mary that Elizabeth is pregnant and Mary goes to visit her. At their encounter, Elizabeth’s child leaps for joy in her womb, and Mary sings that beautiful song we know as the Magnificat (that’s the song we will sing next week). In that song, Mary talks about God’s righting of the world. The powerful will be cast down from their thrones and the poor lifted up. The hungry will be filled with good things and the rich elites sent away empty.

After this, John is born and Zechariah sings his prophetic song. (Poetry in the ancient world was understood to be divinely inspired.) Then Jesus is born and the heavens sing and the good news is proclaimed to lowly shepherds. This child is for the poor.

Mary and Joseph go up to the temple to keep their religious obligations after the birth of Jesus. When they arrive, Simeon is guided to them by the Holy Spirit and he sings a song: “Lord, now let you servant go in peace according to your word; for my eyes have seen your salvation, which you have prepared in the presence of all peoples, a light for revelation to the Gentiles and for glory to your people Israel.” This child is for the whole world.

The 84-year-old prophetess, Anna, sees the child and begins “to praise God and to speak about the child to all who were looking for the redemption of Jerusalem.” That word redemption is important. It says the city and nation have become prisoner to greed, wealth and power – and God will buy it back, God will gain it’s freedom, God will make it God’s own again. Indeed it is the whole world that God has come to reclaim.

The child, Jesus, grows “full of wisdom and the favor of God,” and we get one story that gives evidence of Jesus’ destiny: at the age of twelve, Jesus travels with the family to Jerusalem for Passover (remember it’s at Passover when Jesus is crucified and raised). When the village caravan leaves, Jesus is left behind. His parents go back to find him, and they find him after three days! Jesus is in the temple among the teachers, and he answers his parent’s fear and anxiety by saying: “Why were you searching for me? Did you not know that I must be in my Father’s house?”

The whole narrative to this point is filled with anticipation, with signs from God, with prophetic words, with grace to the poor and promises of the healing and transformation of the world. And then we hear our text for this morning: Into this world ruled by Imperial Rome and its client kings, priests, and rulers, God’s mighty, transformative Word comes to John in the wilderness. Beyond the Jordan, in the wilderness where long ago Israel had been made ready to enter the Promised Land, John calls the people to a new allegiance to God’s reign.

I was tempted to talk about who all these people are and what these names represent to Luke’s hearers – but it’s enough to just say this: Luke’s people live in the aftermath of the Judean war with Rome and these names all represent the people and powers that led them to destruction. Rome is not the great and glorious empire; it is the oppressive regime that crushed the nation. Annas and Caiaphas are not great spiritual leaders, but the high priests who were in bed with Rome and held a vice grip on power and wealth in Jerusalem for half a century. Into this broken world the Word of God comes to announce the dawning of a new governance.

John announces “a baptism of repentance for the forgiveness of sins,” a washing in the river Jordan to signify a new beginning for Israel. It is a baptism of ‘repentance’ meaning a washing that signifies a new allegiance to God. And it is a baptism for ‘the forgiveness of sins’ meaning that God foregoes God’s right to seek satisfaction for all their offenses against God.

The imagery is of Israel starting over, going out into the wilderness and coming anew into the promised land. But with this new beginning, John warns the people to bear the fruit that is appropriate to God’s reign.

These words of John are not just about John and the people out there at the Jordan River. These are words for all of us. This is what it means to show allegiance to God’s transformation of the world. This is what it means to be ready for the Christ. “The journey towards God is a journey towards the neighbor. The dawn of grace requires we learn to live grace.”

And the journey toward the neighbor is not only sharing bread; it is about love of neighbor. It is about seeing others as members of your own household. It is about seeing their humanity, about seeing your connection with one another and living out that connection.

I want to tell you again a story about two soup kitchens in Detroit. One was at a large, beautiful old church on Jefferson Avenue on the East Side of Detroit. It was a very blighted area at the time, yet right on the edge of a very wealthy suburb called Grosse Pointe.

The members of that congregation wanted to serve their community so they set up a soup kitchen. The members of the congregation were all white; the people they were feeding were all African–Americans. The doors of the building were locked while they cooked the food and set the tables. At the appointed time they opened the doors and the people filed in down the stairs into the basement. White folks stood behind the counter and dished out the food. The black folks sat down at the tables, ate it, and filed out.

It was important; people were getting fed. But on the other side of town there was another soup kitchen where they opened the doors in the afternoon when the first person arrived to start cooking. People from the neighborhood would drift in and help in the kitchen and set up chairs and tables, and have coffee as others came. When it was time to eat everyone sat down together and ate as one community. The second soup kitchen was a community meal where they knew each other’s names – or had the chance to learn them.

The journey to God is a journey to the neighbor. And the journey to the neighbor is not just an outward act of care; it is about seeing all others as members of your own household. It is about knowing that people have names and a story that matters.

There was a third soup kitchen in Detroit. The woman who was the heart of this soup kitchen was virtually blind. She was in the kitchen in the church basement preparing that night’s soup when she heard a terrific roar. The roof of the church had collapsed in on the sanctuary above her. After they dug her out, she said, “I knew something happened and figured you’d find me, so I just kept making soup.” They hauled out the tables from the basement and served soup for the community on the sidewalk. And in the days after they continued to cook in the basement and eat out on the sidewalk.

“The journey towards God is a journey towards the neighbor. The dawn of grace requires we learn to live grace.” The woes of the world are many, but we just keep making soup.

Amen

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If you’d like to know or follow up on some of the references in the message from Sunday, here are some of the links:

Because we have four “movies” of Jesus, when we talk about one of these individual scenes we sometimes loose track of which movie we are talking about. So I want to remind you where we are now in Luke’s “movie”. Luke’s story is the one with Mary and Joseph going to Bethlehem. It tells the story of the shepherds and all heaven singing (it doesn’t tell us the story of the magi, the wise men). Luke is the Gospel with the story of the Good Samaritan. It’s in Luke that Jesus tells us the story of the Prodigal Son. It’s in Luke we hear about the rich man who ignored Lazarus at his gate. Luke is the Gospel where Jesus on the cross prays for the soldiers saying, Father, forgive them, they know not what they do.” It’s Luke who tells us about the women who followed Jesus. And it’s Luke who tells us not only about the mission of the twelve during the life of Jesus, but the mission of the seventy.

And Luke’s story doesn’t stop with the resurrection; he tells us of the gift of the Holy Spirit on Pentecost and the mission of those first followers. He tells us about the baptism of Samaritans and the Ethiopian Eunuch and the Roman Centurion, Cornelius. He tells us how Paul participated in the murder of Stephen for blasphemy, and was then met by the risen Lord on his way to Damascus. It tells the story of Paul’s journeys to spread the message about Jesus throughout the Mediterranean world, and his eventual arrest in Jerusalem and transfer to Rome to have his case heard by the emperor.

This is the movie we are talking about. It’s a powerful movie. And I want to emphasize again that it’s in this movie from Luke that we get the Good Samaritan, the Prodigal Son, and Lazarus and the Rich Man. It’s also here we get this message from John when his listeners ask him “What then shall we do?” and John says: “Whoever has two coats must share with anyone who has none; and whoever has food must do likewise.”

As I wrote in the blog post at Watching for the Morning earlier this week, “The journey towards God is a journey towards the neighbor. The dawn of grace requires we learn to live grace.”

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Image: https://commons.wikimedia.org/wiki/File:Maximilien_Luce_-_Le_bon_samaritain.jpg Maximilien Luce [Public domain]

 

And us? What should we do?

File:Humanitarian aid OCPA-2005-10-28-090517a.jpgWatching for the Morning of December 9, 2018

Year C

The Second Sunday of Advent

Sunday we combine the assigned Gospel texts for the next two weeks because of the children’s Christmas program on the 16th. This gives us the chance to hear Luke’s account of the ministry of John the Baptizer in a single reading: The word of God comes into the brutal world of Rome and its client kings, announcing God’s righting of the world and the coming of the one who will wash the world in a holy Spirit. And what does it mean to prepare for this wondrous act of God? It is to bear fruit befitting God’s reign: to share your bread with the hungry and your clothes with the naked, to show faithfulness to others rather than plundering them to your benefit.

The journey towards God is a journey towards the neighbor.

The dawn of grace requires we learn to live grace.

So there are warnings on Sunday, the ax poised to strike the fruitless tree, and the winnowing fork sifting the chaff for the fire; heritage doesn’t count for anything, only fidelity. But there is also promise of a dawning salvation: a world set right and a human community awash in the Spirit. It is time, says John, to take sides. Choose the one to whom you will show allegiance: the world of rulers and empire, or the reign of grace.

Sunday we will hear the prophet Malachi speak of God’s messenger who prepares the way for God to come to his temple. His task is to purify the priestly clan of Levi, that their offerings may please rather than offend God. And in this warning of a refiner’s fire we will recognize that it is not only the preachers and priests who must have the dross burned away, but a people who must become faithful.

In the shadow of that warning we will sing the prophetic song of Zechariah that rejoices in God’s favor and the fulfillment of God’s promises, describing the mission of his son, John, to “Go before the Lord to prepare his way.” There are barriers of heart and mind that must be torn down. There are hearts that must be changed, relationships to be reconciled, wounds to be healed, love to be lived.

And we will hear Paul exhort his beloved congregation to “work out your own salvation with fear and trembling,” in the promise that “it is God who is at work in you.”

It is a season of hope, but also a season for living the kingdom.

The Prayer for December 9, 2018

All earth and heaven have their beginning and end in you, O God;
you are our source and goal.
Lead us in the way of your kingdom
that we may walk in paths of faith, hope and 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 December 9, 2018

First Reading: Malachi 3:1-4
“I am sending my messenger to prepare the way before me.”
– The prophet known as Malachi spoke to a people who complained of God’s absence, but neglected their offerings and worship of God. He declares that God will come to this people, but warns he will come as a purifying fire.

Psalmody: Luke 1:68-79 (The Benedictus)
“Blessed be the Lord God of Israel, for he has looked favorably on his people and redeemed them.” – On this Sunday when we hear of the ministry of John the Baptist, we sing the song known as the Benedictus (from its first words in Latin). This prophecy is sung by Zechariah when he regains his voice after following the divine command to name his son John. He glorifies God for God’s work of deliverance and declares that John “will go before the Lord to prepare his ways.

Second Reading: Philippians 2:12-16 (appointed: Philippians 1:3-11)
“Therefore, my beloved, just as you have always obeyed me, not only in my presence, but much more now in my absence, work out your own salvation with fear and trembling.” –Paul writes from prison, urging his beloved congregation to faithfulness in their life together. (Our congregation read Philippians 1:3-11 last week.)

Gospel: Luke 3:1-18 (appointed: Luke 3:1-6)
“In the fifteenth year of the reign of Emperor Tiberius…during the high priesthood of Annas and Caiaphas, the word of God came to John son of Zechariah in the wilderness.” – We combine the Gospel readings for 2 and 3 Advent this Sunday where John is located in the midst of the ruling powers but speaks of the ruler to come – and calls the community to a life in keeping with the dawning reign of God.

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Image: https://commons.wikimedia.org/wiki/File:Humanitarian_aid_OCPA-2005-10-28-090517a.jpg Technical Sergeant Mike Buytas of the United States Air Force [Public domain], via Wikimedia Commons

Awash in the Spirit

File:Caban-coch dam overflowing - geograph.org.uk - 148870.jpg

Watching for the Morning of January 14, 2018

Year B

The Baptism of Our Lord

(See the note below on why we are celebrating The Baptism of Our Lord this Sunday)

The heavens were torn open.

As he was coming up out of the water “he saw the heavens torn apart and the Spirit descending like a dove on him.” It is the word that will show up again in Mark when the curtain of the temple will be torn from top to bottom. Mark doesn’t use a subtle word to describe what happens at the banks of the Jordan. Mark is rarely subtle. His story is urgent, compelling. Something powerful has burst into the world, tossing demons aside and healing all who come near. Bursting the bonds that bind. Tearing open the heavens to bring all heaven’s gifts down. This Jesus is the coming one, the promised one, who will flood the world with God’s Spirit.

So Sunday’s texts will take us to the beginning, when God’s spirit/breath/wind blew over the face of the great deep and God called forth light for the world. And the psalm will proclaim the mighty voice of God that shakes the wilderness and shatters the cedars of Lebanon. And the book of Acts will tell us of the believers in Ephesus who had not yet heard of the Holy Spirit, but will receive it in abundance. And we will hear again of John the Baptist and the promise of the Spirit, and we will see Jesus come and the heavens torn open and the Spirit descending.

And in our liturgy we will remember what it means to be a people awash in the Spirit, to be witnesses of a world forever changed, to be agents of that Spirit, a people empowered, the body of this Christ in the world.

The Prayer for January 14, 2018 (for the Baptism of Our Lord)

Heavenly Father, Eternal God, Holy and Gracious One:
in the waters of the River Jordan
you anointed Jesus with your Holy Spirit
and declared him your beloved Son.
Make all the earth radiant with your glory
and pour out upon all your children the abundance of your Holy Spirit.

The Texts for January 14, 2018 (for the Baptism of Our Lord)

First Reading: Genesis 1:1-5
“Then God said, ‘Let there be light’; and there was light. And God saw that the light was good.” – The opening words of that profound vision of God creating a good and ordered world, assembled by a people who have lived through the chaos of war, social disintegration, famine and the destruction of their nation.

Psalmody: Psalm 29
“The voice of the Lord shakes the wilderness; the Lord shakes the wilderness of Kadesh.” – Using the imagery of a thunderstorm coming off the Mediterranean Sea and rising over Mount Hermon, the poet proclaims the power of God’s Word.

Second Reading: Acts 19:1-7
“Did you receive the Holy Spirit when you became believers?” – Paul connects with disciples in Ephesus who knew only the baptism of John.

Gospel: Mark 1:1-11
“In those days Jesus came from Nazareth of Galilee and was baptized by John in the Jordan.”
– The Holy Spirit comes upon Jesus in his baptism and God declares him God’s ‘Son’.

As noted the last two weeks, our parish departs from the appointed texts for the Christmas season in order to present the birth narratives with some integrity: reading Luke 2:1-20 on Christmas Eve (and John 1 on Christmas morning), then the reception of the child by Simeon and Anna on the Sunday in Christmas. The second Sunday after Christmas (nearest January 6) is celebrated as the Sunday of the Epiphany and provides us with Matthew’s account of the Magi and Herod’s attempt to kill the infant Messiah.

Occasionally, as in this year, this puts us out of sync with the appointed lectionary. So this Sunday, the first after our celebration of the Epiphany, we will celebrate as the Baptism of our Lord and next Sunday we will skip to the texts for the third Sunday after the Epiphany.

A post about the Second Sunday after Epiphany in year B and its readings from 2015 can be found here. For other comments on the readings for Epiphany 2 B follow this link.

Image: https://commons.wikimedia.org/wiki/File%3ACaban-coch_dam_overflowing_-_geograph.org.uk_-_148870.jpg Mark Evison [CC BY-SA 2.0 (https://creativecommons.org/licenses/by-sa/2.0)%5D, via Wikimedia Commons

Sweet, but so profound

File:02014 Krippenspiel in Sanok.jpg

Watching for the Morning of December 10, 2017

Year B

The Second Sunday of Advent

The children of the parish take center stage during the portion of the worship service called “the service of the word.” I don’t want to call it a “Christmas Pageant”, because it is not a little show stuck into the middle of the service, it is the vehicle through which the story is proclaimed to us of a wondrous God who comes to a world, frail and vulnerable as a child. A God who trust himself into our hands, though those hands will scourge and pound nails and press a crown of thorns into his head. Yet our hands will also reach out to touch the edge of his cloak, and his hands will touch and heal.

The message of the child in the manger is profound.   Sweet and terrible. It is fitting for children to tell it.

When I first held my daughter, I was overwhelmed not only by her vulnerability, but by my own. Suddenly my heart was thoroughly exposed. Here, indescribable joy and terror were woven together. I was attached to a child whose every wound would tear at my heart.

The story of the nativity is sweet, but so profound. Here is God risking all. Here is God come to dwell. Here is God desiring only to heal and redeem, whatever the cost to God’s own self.

So Sunday the children will tell the story. And because of that story we will adapt our service, hearing the prophet’s fabulous words that begin “Comfort, O comfort my people, says your God,” then turning to the story of Zechariah in the temple learning that he and Elizabeth are to be given a son. They are to name him John. He will go before the Lord “in the spirit and power of Elijahto make ready a people prepared for the Lord.” The last words of that story will invite us to sing with Zechariah that great prophetic song that begins: “Blessed be the Lord, the God of Israel; he has come to his people and set them free.” And then the children will speak to us the priceless story. And we will think it cute. We will laugh and smile and sing the carols.   And in between the sweetness will be the awe and wonder at such a God who shows our frail flesh a fit vessel of the holy, and fills all creation with light and life.

The Prayer for December 10, 2017

Eternal God, Breath of Life,
Font of Hope, and our Eternal Joy;
Open the doors of our hearts, and the gates of your mercy
to come into our world and our lives,
and grant us the peace of your kingdom.

The Texts for December 10, 2017

First Reading: Isaiah 40.1-11
“Comfort, O comfort my people, says your God.” – A prophet is called to speak a word of comfort to the people in exile in Babylon. Forgiveness is at hand, and the cry goes forth to build a highway through the desert to bring God’s people home.

Gospel: Luke 1:5-20, 57-67 (“The angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard. Your wife Elizabeth will bear you a son, and you will name him John.) The angel Gabriel appears to Zechariah while he is serving in the temple to announce the birth of a son and, when the child is born and obediently named, Zechariah’s tongue is released and he sings the Benedictus:

Psalmody: Luke 1:68-79 (the Benedictus)
“Blessed be the Lord God of Israel.” –
Zechariah sings a prophetically inspired song celebrating the mighty work of God and the special calling of his son, John

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The appointed texts for December 10, 2017

Psalm: Psalm 85.1-2, 8-13
“Steadfast love and faithfulness will meet; righteousness and peace will kiss each other.”
– The poet prays for renewal of Israel’s life in the land after the return from exile, acknowledging God’s previous help and expressing prayerful trust that God, in his faithfulness, will come to their aid.

Second Reading: 2 Peter 3.8-15
“The Lord is not slow about his promise, as some think of slowness, but is patient with you, not wanting any to perish, but all to come to repentance.” –
In the circular letter where we hear the familiar words “with the Lord one day is like a thousand years, and a thousand years are like one day” the author writes to encourage the fledgling Christian community to patience and faithfulness as they wait for the day of the Lord.

Gospel: Mark 1.1-8
“John the baptizer appeared in the wilderness, proclaiming a baptism of repentance for the forgiveness of sins.” – Mark begins his Gospel with the language of royal decree and the prophetic words of John pointing to the one who will wash the world in the Holy Spirit.

During Advent our parish departs from the appointed psalms and sings Isaiah 51:4-11, the Benedictus, the Magnificat, and Isaiah 12 on the four Sundays. We also adjust the readings between the Sundays to allow for the celebration of a children’s Christmas program during worship in Advent. Next Sunday we will read Mark’s account of John the Baptist that is assigned for today.

During Advent we provide daily verses and brief reflections that can be found by following this link to Advent 2017.

Image: https://commons.wikimedia.org/wiki/File%3A02014_Krippenspiel_in_Sanok.jpg By Silar (Own work) [CC BY-SA 3.0 (https://creativecommons.org/licenses/by-sa/3.0)%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.

+       +       +

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

Like children in the marketplace

File:Mayan girls playing sack race on the market of Quetzaltenango, Guatemala.JPG

Watching for the Morning of July 9, 2017

Year A

The Fifth Sunday after Pentecost:
Proper 9 / Lectionary 14

There’s a sweet word coming in the Gospel text for Sunday. Jesus is going to say those familiar and comforting words: “Come to me, all you that are weary and are carrying heavy burdens, and I will give you rest.” And God knows, we are weary: Weary of the cacophony in Washington. Weary of the rush of modern life. Weary of the challenges of health. Weary of the press of finances. Weary of the drumbeats of war. Weary of the fear that seems to seep into every corner of our lives.

But before we get to that promise, there is a rebuke: we are like children in the marketplace pouting that we don’t get our way. Maybe Jesus is quoting something like a nursery rhyme. Maybe he is just acknowledging the taunts that get made when people won’t go along with the game. But it is clear Jesus is rebuking those whose excuse for not listening to John the Baptist was that he was too rigorous and demanding. But they won’t listen to Jesus because he isn’t rigorous enough. He laughs. He tells jokes. He teases. He dines with sinners and tax collectors. They mocked John because he lived on locusts and wild honey and Jesus because he didn’t.

Hypocrisy comes pretty naturally to us. Trump makes a career of denying the validity of Obama’s birth certificates and then accuses the media of being “fake news”. McConnell says his highest priority is to deny Obama a second term and then accuses the Democrats of being obstructionists. I tell my children they can only have two cookies but, when they go to bed, I help myself. Jesus did say something about not worrying about the splinter in my neighbor’s eye when I have a log in my own – but we do.

Hypocrisy is pretty natural to us. It allows us to do and say what we want without the work of self-examination or amendment of life. It’s comfortable to make excuses for ourselves but grant no grace to others. So Jesus has blunt words for the self-righteous before offering rest to the weary: If Sodom and Gomorrah had seen what you’ve seen, they would never have been destroyed.

The ‘righteous’ are hard to reach; it is the poor and burdened who can see the joy and freedom of serving Christ.

So Sunday we will hear the prophet Zechariah speak of the coming king who comes humbly on a donkey and sets prisoners free. And we will sing with the psalmist of God’s gracious deeds. And we will struggle to understand the latest section of Paul’s letter to Romans – but resonate to the word of thanks to God for delivering us from the bondages of our human condition. And we will hear Jesus welcome the weary and speak of the yoke of service that is not always simple, but lifts the heart.

The Prayer for July 9, 2017

Gracious God,
in Jesus you invite all people into the path of your teaching and life.
By your Holy Spirit, open our hearts and lives to your message,
that following your Son, we may find true rest for our souls;
through your Son, Jesus Christ our Lord.

The Texts for July 9, 2017

First Reading: Zechariah 9:9-12
“Lo, your king comes to you; triumphant and victorious is he, humble and riding on a donkey, on a colt, the foal of a donkey.” – In the weary years after Babylon has fallen but Judah is a poor backwater of the Persian empire, comes a prophetic message from the book of Zechariah promising a king who shall arrive like the kings of old and command peace to the nations” and reign “from sea to sea.”

Psalmody: Psalm 145:8-14
“Your kingdom is an everlasting kingdom, and your dominion endures throughout all generations.” – A hymn of praise to God who reigns as earth’s just and faithful king.

Second Reading: Romans 7:14-25
“Wretched man that I am! Who will rescue me from this body of death?
Thanks be to God through Jesus Christ our Lord!” – Paul uses the image of possession (compelled to act against our own will) to expound his notion that the death of Christ has freed us from our bond-service to sin and made us servants of God.

Gospel: Matthew 11:16-19, 25-30
“Come to me, all you that are weary and are carrying heavy burdens, and I will give you rest.” – Jesus rebukes the fickle crowd (who criticized John for his asceticism and Jesus for being a libertine) and praises God for opening the eyes of the poor and marginalized to see and take up the yoke of God’s reign of grace and life.

Image: https://commons.wikimedia.org/wiki/File%3AMayan_girls_playing_sack_race_on_the_market_of_Quetzaltenango%2C_Guatemala.JPGright By Erik Albers (Own work) [CC0], via Wikimedia Commons

With the Holy Spirit and fire:

The promise of the Spirit

File:Galunggung.jpg

Watching for the Morning of December 4, 2016

Year A

The Second Sunday of Advent

As always, the second Sunday in Advent takes us to the Jordan River and the fiery preaching of John the Baptist. He is the wild man, the challenger of the social order, the prophet who walks away from life in the land and calls the nation out into the wilderness. “We must begin again,” he says. “We must start over from the beginning when God first led us from the wilderness through the Jordan into the Promised Land.” “Repent,” he says, “choose again the God of the exodus and Sinai, the God who gives manna in the wilderness and calls us to lives of justice and mercy.” The urgency of that call is shaped by the promise that the long awaited one is near, the one who is greater, whose sandals he is not worthy to touch, who washes us in the Spirit and fire.

Is it the fire of judgment or the fire of passion? Is it the fire that rained down destruction on wicked Sodom and corrupt Gomorrah or is it the fire of God’s presence as at Sinai? Is this thunderbolts or the fire and Spirit of Pentecost? The sound of the ax can be heard. The old order, the fruitless tree, is coming down. Now is the time for allegiance. Now is the time for fidelity. Now is the time for all the world to be aflood with the Spirit.

The fiery preaching of John awaits us on Sunday – but now it is wrapped in blue. It is folded into the season of hope. The coming of the Spirit is not threat but gift, filled with the promise of a world under new management, a world governed by the breath of God, a world we have seen in the mercy of Jesus and the end of death’s dominion.

And so, on Sunday, we will hear the promise of a shoot from the stump of Jesse. The fallen royal line, named from David’s father, shall bloom again. The Spirit will be upon him and, under his reign, “the earth will be full of the knowledge of the Lord as the waters cover the sea.”

We will hear Paul pray that “the God of hope” may fill the Christian community in Rome “with all joy and peace in believing,” so that they may “abound in hope by the power of the Holy Spirit”

And we will recognize in John the Baptizer the one promised in Isaiah: “The voice of one crying out in the wilderness: ‘Prepare the way of the Lord.’”

And we will await the fire.

The Prayer for December 4, 2016

Gracious God, who called forth the first morning of the world
and brings all things to their final end when all night is vanquished,
make us ever mindful of our journey homeward
and wash us in the fire of your Spirit,
that the reign of Christ might dawn among us;
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 December 4, 2016

First Reading: Isaiah 11:1-10
“A shoot shall come out from the stump of Jesse, and a branch shall grow out of his roots.”
– like new growth from the stump of a felled tree, a new king shall arise from the fallen line of David, a king filled with the Spirit of God, who will govern in righteousness and bring all creation to peace.

Psalmody: Luke 1:68-79 (The Benedictus)
“Blessed be the Lord God of Israel, for he has looked favorably on his people and redeemed them.” – In place of the appointed Psalm 72:1-7, 18-19, we sing the song of Zechariah, sung at the birth of his son, John, whom we know as John the Baptist, praising God and predicting his role as the one who “will go before the Lord to prepare his ways.

Second Reading: Romans 15:4-13
“Welcome one another, therefore, just as Christ has welcomed you, for the glory of God.” –
Speaking to that fundamental divide between observant Judeans and those who had become thoroughly enmeshed in the culture of the Greek world, between ‘Jew’ and ‘Gentile’, Paul calls for the believers to live the reconciliation that has occurred in Christ, giving multiple examples from the Scriptures in support of God’s mission to gather all nations.

Gospel: Matthew 3:1-12
“In those days John the Baptist appeared in the wilderness of Judea, proclaiming, ‘Repent, for the kingdom of heaven has come near.’”
– John comes as a prophet of old, heralding the dawning of God’s reign and calling all people to ‘repent’, to turn and show allegiance to God.

 

Image: https://commons.wikimedia.org/wiki/File%3AGalunggung.jpg By R. Hadian, U.S. Geological Survey (image from NOAA website) [Public domain], via Wikimedia Commons

And in his temple all say, “Glory!”

File:Jacopo Tintoretto - The Baptism of Christ - WGA22551.jpg

Sunday Evening

Luke 3:15-22

19But Herod the ruler, who had been rebuked by him because of Herodias, his brother’s wife, and because of all the evil things that Herod had done, 20added to them all by shutting up John in prison.

It’s a little odd that Luke interrupts his story to tell us that John has been imprisoned. Indeed, the assigned lectionary skips over this little interruption – but it is important that we read it: We hear of John’s appearing in the wilderness. We hear of his preaching. We hear the crowds wonder whether John himself might be the expected Messiah – and John declare that “one who is more powerful than I is coming” who will wash us in the Spirit. And just before we hear that Jesus is baptized along with “all the people” John is swept from the scene. Herod locks him up in prison.

All of us know that it was, in fact, John who baptizes Jesus. But the way Luke tells the story, John’s ministry is over when the Spirit comes upon Jesus. Jesus is praying when the Spirit is descends upon him.

Luke want to be sure we understand that what happens to Jesus is not “John’s baptism.” It is something new. It is the baptism in the Spirit that John predicted. The baptism in the Spirit that falls on the 120 at Pentecost. The baptism of the Spirit that falls upon the Samaritans in our second reading today. The baptism of the Spirit that falls upon Cornelius (and forces Peter to baptize him with water – for Cornelius and his household have received the gift that comes with baptism into Christ).

The outpouring of the Spirit that comes upon Jesus is not linked to John’s baptism; it is a new work of God. It is the outpouring predicted by Joel, as Peter will tell the crowds on Pentecost. It is the fulfillment of the prophetic promise of John. It is the sign of God’s drawing near, the sign of God’s gathering of all nations, the sign of God’s redeeming work, the sign of the dawning reign when the Spirit of God will be our every breath.

We watch the tribalism and slaughters of the world around us and it is easy to think there is nothing new in the world except our ever more sophisticated weapons for hurting one another. But there is something new in the world. Something that happened on the banks of the Jordan River. Something that happened when the risen Christ breathed his Spirit upon his followers. Something that happened when the believers were gathered together 50 days after the resurrection. Something that continues to happen when we lay hands on one another in the name of the Lord. The Spirit is poured out. The spirit is at work. The first light of the new creation is shining. Grace, mercy and peace are loose among us. Justice and compassion, healing and hope are rippling out like shockwaves traversing the world.

The voice of the LORD shakes the wilderness and summons us to enter a new land, to inhabit a new realm, to dwell in the Spirit, to walk with the risen one. Like a mighty thunderstorm sweeping across the land, “The voice of the Lord causes the oaks to whirl, and strips the forest bare; and in his temple all say, “Glory!”

 

Painting: Jacopo Tintoretto – The Baptism of Christ.   [Public domain], via Wikimedia Commons

Practicing joy

 

File:MariaBuch Feistritz Bildstock 01 5441.jpg

Wednesday

Luke 1:39-45

45“Blessed is she who believed that there would be a fulfillment of what was spoken to her by the Lord.”

In one of his potent and perceptive quips, Martin Luther said that the miracle of Christmas isn’t that God became flesh; it’s that Mary believed. Mary trusted a promise that she would give birth to a son through whom God would fill the world with grace and mercy.

We are still waiting on the fulfillment of that promise.

We are still waiting for swords to be beaten into plowshares, for that banquet that gathers all people to God’s table, for walls to come down and people to live in peace. We are still waiting for truth to be spoken and sung and heard. We are still waiting.

Advent is, after all, a season of waiting.

But we are not just waiting. The child in the womb leaps for joy. The mothers sing. They have confidence in the promise of God. They believe.

“Blessed is she who believed that there would be a fulfillment of what was spoken to her by the Lord.”

The women are singing. And we are singing. We are welcoming one another in peace. We are sharing bread with those who hunger. We are speaking words of reconciliation and mercy. We are living with arms open. We are receiving the bread broken. We are listening to the words of Jesus. We are practicing – practicing the kindness, compassion and generosity that are in keeping with a world filled with grace and mercy.

We are practicing. Conflicted sometimes. Struggling often. Our frail humanity wrestling with the Spirit of God calling us to our noblest humanity, our Spirit-filled humanity, our image-of-God humanity, our love-your-neighbor-as-yourself humanity.

We are practicing. Practicing for that day when he who embodied perfect love is revealed as the source and goal and measure of all.

We are practicing. Practicing faith, hope and love. Practicing Joy.

For a promise has been spoken.

 

Image: By Ailura (Own work) [CC BY-SA 3.0 (http://creativecommons.org/licenses/by-sa/3.0)%5D, via Wikimedia Commons