And I will raise them up

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Watching for the Morning of August 12, 2018

Year B

The Twelfth Sunday after Pentecost

Again we are in John 6 this Sunday. Again we hear Jesus declare, “I am the bread of life.” And again we are confronted with the inability of the crowd to understand what Jesus is talking about. Indeed, the conversation grows testy, this week. Jesus asserts that he has come from the Father to bring life to the world, but they reject his claim saying, “Is not this Jesus, the son of Joseph, whose father and mother we know? How can he now say, ‘I have come down from heaven’?” Jesus retorts that their fathers ate the manna and died; it did not bring them true life. He is the living bread that brings true life – and then alludes to his death: “and the bread that I will give for the life of the world is my flesh.”

Our first reading on Sunday will tell the story of Elijah fed by an angel, a bread from heaven that sustains him on his forty day journey to Sinai. The psalmist will sing of God’s deliverance and invite us all to “taste and see that the LORD is good.” And the author of Ephesians will urge us to “put away…all bitterness and wrath and anger and wrangling and slander, together with all malice, and be kind to one another, tenderhearted, forgiving one another, as God in Christ has forgiven you.” All these texts will lead us back to the words of Jesus, the promise of the resurrection, and he who is the true source of life, the one who brings to the world the imperishable life of God.

The feeding of the five thousand was a sign pointing to the true bread that brings the true and enduring life. But the crowd has not seen in this Jesus the promise of the Exodus and Sinai fulfilled; they have seen only the gratification of their hungers and desires. They look for the bread that perishes rather than the gift of life born from above. They have crossed the sea and met Jesus on a mountain but failed to see in this Israel’s journey out from bondage, through the wilderness, to the mountain where they heard God’s voice and were shown the way of true life. They fail to see in Jesus the fulfillment of God’s work of liberating the world from its primal alienation from the source of life.

They are like their ancestors who died in the wilderness. But those who come to Jesus, who abide in the one sent by the Father, who live in and live out the Father’s faithfulness and love – they shall never perish. The life of the age to come is theirs even now: “This is indeed the will of my Father, that all who see the Son and believe in him may have eternal life; and I will raise them up on the last day.”

The Prayer for August 12, 2018

O God of truth and life,
draw us to your self,
and feed us on the bread of life,
which is your Word, made flesh for us
in Jesus Christ our Lord.

The Texts for August 12, 2018

First Reading: 1 Kings 19:1-8 (appointed 4-8)
“Then [Elijah] lay down under the broom tree and fell asleep. Suddenly an angel touched him and said to him, ‘Get up and eat.’ He looked, and there at his head was a cake baked on hot stones, and a jar of water.” –Jezebel has vowed to kill Elijah for his triumph over the prophets of Baal on Mount Carmel and he flees into the wilderness. There a heavenly messenger meets him and provides bread for his journey to Horeb (Mt. Sinai).

Psalmody: Psalm 34:1-8
“O taste and see that the Lord is good; happy are those who take refuge in him.”
– The poet calls upon the community to join him in his praise of God for all God’s goodness.

Second Reading: Ephesians 4:25-5:2
“Therefore be imitators of God, as beloved children, and live in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God.”
– The author speaks to their common life, urging them to live in love, recognizing that they are members of one another in Christ.

Gospel: John 6: 35-51 (appointed 35, 41-51)
“Your ancestors ate the manna in the wilderness, and they died. This is the bread that comes down from heaven, so that one may eat of it and not die.” In the conversation that follows about the meaning of the sign of the feeding of the 5,000, the crowd rejects Jesus claim that he is the bread that comes down from heaven: “Is not this Jesus, the son of Joseph, whose father and mother we know? How can he now say, ‘I have come down from heaven’?” Jesus responds that the manna in the wilderness did not truly bring life, for the people died; Jesus gives life that shall never perish.

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Image: https://commons.wikimedia.org/wiki/File:Fountain_of_Eternal_Life_(23140323736).jpg By Erik Drost (Fountain of Eternal Life) [CC BY 2.0 (https://creativecommons.org/licenses/by/2.0)%5D, via Wikimedia Commons

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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

Bread from heaven

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Watching for the Morning of August 5, 2018

Year B

The Eleventh Sunday after Pentecost

It takes three hours each day to grind by hand enough flour for a household of five or six. It is a burdensome task passed off to the lowest ranking (newest) daughter-in-law of a family compound. And this is only the last labor in the long chain of plowing, sowing, reaping, winnowing. Daily bread was the central occupation of ninety percent of the population.

And hunger was familiar. We need to remember the food insecurity of the ancient world when we hear about the feeding of the five thousand and all that follows in John’s Gospel. The Biblical narrative is full of references to famine. It is not just the backdrop for great stories like the widow of Zarephath or the journey of Jacob’s sons to Egypt for grain – a journey that has them bowing at the feet of the brother they sold into slavery in fulfillment of young Joseph’s prophetic dreams. Famine and hunger are persistent realities in the Biblical world. Drought, locusts, marching armies – a year’s hope can be lost quickly. And the tax burden at the time of Jesus and tenancy requirements of the landless took half of your crop. So when this Jesus is able to turn five small loaves into food for five-thousand (plus women and children) it is understandable they want to make him king. These were barley loaves – the food of the poor – and there were twelve baskets left over!

Now Jesus has to fight off the crowd. This bread was a sign pointing to something other than our bellies. There is a bread here that is eternal. There is a life here that is imperishable. The new and abundant wine, the living water, the birth from above, the word made flesh – it is here before us in the word and person of this Jesus, bearing to us the life that abides.

Sunday we listen to the first part of Jesus’ encounter with those who ate their fill. He will press us to see beyond our bellies, past our wants, needs and fears, past the perishable to the imperishable, to that life of loyalty to and trust in the embodied Word of God, the living incarnation of God’s voice, the way of compassion and truth and all that is eternal.

In preparation for this word of Jesus we will hear first the story of Israel murmuring in the wilderness, ready to abandon the way of God for the fleshpots of Egypt. We will sing the psalm about God’s faithfulness in providing manna even when the people showed no trust in God. And then, just before we hear the words of Jesus about the bread of life, we will hear the author of Ephesians urging us to live this transcendent life:

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

Daily bread is life, but ordinary bread and the life it sustains perishes. Before us stands a bread from heaven, a love immeasurable, a truth enduring, calling us into his imperishable life.

The Prayer for August 5, 2018

Heavenly Father,
you sustained your people through the wilderness
with manna from heaven;
sustain us through the days of our lives
by the presence of him who is the true bread of life,
your Son, Jesus Christ our Lord.

The Texts for August 5, 2018

First Reading: Exodus 16:2-4, 9-15
The whole congregation of the Israelites complained against Moses and Aaron in the wilderness. 3The Israelites said to them, “If only we had died by the hand of the Lord in the land of Egypt, when we sat by the fleshpots and ate our fill of bread; for you have brought us out into this wilderness to kill this whole assembly with hunger.” – Delivered from bondage in Egypt, but now running out of food in the wilderness, the people cry out that it would have been better to perish with full bellies than follow God into freedom.

Psalmody: Psalm 78:22-29 (appointed 23-29)
“He rained down on them manna to eat, and gave them the grain of heaven.”
– The poet sings of the faithfulness of God who provided for the people in the wilderness.

Second Reading: Ephesians 4:1-16
“I therefore, the prisoner in the Lord, beg you to lead a life worthy of the calling to which you have been called.”
– The author begins his exhortation for the community to live in keeping with the grace of God they have experienced in Christ.

Gospel: John 6:24-35
“Jesus 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.” – The crowds seek Jesus after the feeding of the five thousand, but Jesus challenges them to see that the true bread from heaven was not the manna God gave them in the wilderness. The true life-giving bread is present to them in Jesus.

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Image: https://commons.wikimedia.org/wiki/File:Krzy%C5%BC_w_lesie_-_Grabarka.jpg By Kornelia Głowacka [CC BY-SA 3.0 pl (https://creativecommons.org/licenses/by-sa/3.0/pl/deed.en)%5D, from Wikimedia Commons

The true vine

File:NRCSCA06105 - California (1119)(NRCS Photo Gallery).tifWatching for the Morning of April 29, 2018

Year B

The Fifth Sunday of Easter

“I am the vine, you are the branches. Those who abide in me and I in them bear much fruit.”

There is a life at work in this Jesus, like the life that pushes into bloom every spring where deciduous trees bud and a carpet of wildflowers races the forest canopy to bloom. There is a life at work in this Jesus, like the drive within a child to learn and grow and master its world. There is a life at work in this Jesus that pushes and pulls all creation to its destiny in God: a push towards the light, a drive towards life, a reaching for truth, a quest for justice, a call into compassion, a persistent, haunting sense that we are meant for more than we are, that we are meant for love, joy, peace, patience, kindness, generosity…” all the fruits of the Spirit – that we are meant to love one another.

There is a life at work in this Jesus. It drives Philip towards the Ethiopian Eunuch. It reveals the strangely obscure yet obvious truth that all creation – even a eunuch – is welcome in Christ. It drives the psalmist to speak not only of the horrors of suffering (“a company of evildoers encircles me… They stare and gloat over me; they divide my clothes among themselves, and for my clothing they cast lots”) but of the work of God to gather all nations. It drives the author of First John to say again and again that God is love and lift up the privilege and command to live in and from that love.

There is a life at work in Jesus. A life that belongs to the age to come. A life that is eternal. A life that is divine. A life that reverberates through all things, for in him all things were made. A life that is an inextinguishable light in our darkness. A life made flesh and come among us. A life that cannot be held by death. A life breathed ever anew into us. A life working in us. A life that would bear abundant fruit in us.

He is the vine. We are the branches.

The Prayer for April 29, 2018

As the vine gives life to the branches, O God,
be our source of life.
Root us in your Word.
Sustain us in your Spirit.
Cleanse from us all that is dead and dying
that we may bear abundantly the fruit of your Spirit.

The Texts for April 29, 2018

First Reading: Acts 8:26-40
“As they were going along the road, they came to some water; and the eunuch said, ‘Look, here is water! What is to prevent me from being baptized?’” – Philip is led by the Spirit to the Ethiopian eunuch struggling to understand the passage Like a sheep he was led to slaughter.” When Philip has told him about Jesus, the eunuch asks the potent question whether the condition that keeps him out of the temple keeps him away from Christ.

Psalmody: Psalm 22:25-31
“All the ends of the earth shall remember and turn to the Lord; and all the families of the nations shall worship before him.” – We are again reading/singing from that critical psalm that bespeaks the crucifixion. In this Sunday’s verses is the message that God shall gather all into his reign.

Second Reading: 1 John 4:7-21
“God is love, and those who abide in love abide in God, and God abides in them.”
– the author of First John continues to weave together the themes of God’s love for us and the command and necessity to love one another.

Gospel: John 15:1-8
“I am the vine, you are the branches. Those who abide in me and I in them bear much fruit.” – Jesus uses the image of the grape vine to speak about the life of the believing community. It draws life from Jesus and his teaching and, abiding in him, bears abundant fruit.

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This reflection was previously posted on April 28, 2015 for the Fifth Sunday after Easter in 2015

Image: https://commons.wikimedia.org/wiki/File:NRCSCA06105_-_California_(1119)(NRCS_Photo_Gallery).tif Photo courtesy of USDA Natural Resources Conservation Service.

An audacious challenge

File:Loews Protest - Against GOP Retreat.jpgWatching for the Morning of April 22, 2018

Year B

The Fourth Sunday of Easter / Good Shepherd Sunday

The shepherds of Israel are under attack in the first reading this Sunday. The priestly class are under indictment by the preaching of Peter and John. The governing elites judged Jesus a liar about God and a threat to the nation and sentenced him to death. Peter and John are saying that God voided that sentence and declared Jesus innocent. The year-long purgation of the rotting corpse that marked the removal of sin from our mortal bodies was unnecessary for Jesus. God raised him from the dead.

It might sound esoteric to our ears, but it was a direct confrontation in that day. Peter and John are saying this in the temple, in the home-court of the high priestly families. What’s more, the name of this Jesus is being used to heal the sick and lame. This Jesus is the rejected stone that God has made the cornerstone. This Jesus is the source of God’s healing and life. Healing won’t come from the rich and powerful house of Annas that possesses a firm hold on the high priestly office. Those who are supposed to be the shepherds of Israel are false shepherds who failed to recognize the true shepherd.

And so on Sunday we will join the psalmist to sing “The LORD is my shepherd.” And the Gospel of John will have Jesus say to us, “I am he good shepherd” – the true and noble who does not abandon the flock but lays down his life for them. And the words that seem so sweet and comforting will echo with an audacious challenge to all those rulers of the earth who claim authority but only fleece the sheep.

And in the presence of this bold challenge to the way of the world will come the urging of the author of 1 John: “We know love by this, that Jesus Christ laid down his life for us – and we ought to lay down our lives for one another.”

The Prayer for April 22, 2018

Gracious Heavenly Father,
Christ Jesus our good shepherd laid down his life for our sake
that he might gather one flock from all the nations of the earth.
Be at work within us
that we might hear and respond to his voice,
and follow him in lives of service and love.

The Texts for April 22, 2018

First Reading: Acts 4:1-13 (appointed 5-12)
“This man is standing before you in good health by the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead.” – Peter and John are examined by the authorities after having been arrested for preaching that God raised Jesus from the dead (a message that invalidates the authority of the High Priestly leadership because it declares that God has reversed their judgment against Jesus.)

Psalmody: Psalm 23
“The Lord is my shepherd; I shall not want.” – The famous song of trust in God that reverberates with social, political and religious meaning in a world where the king (or ruler) was regarded as the shepherd of the people.

Second Reading: 1 John 3:16-24
“Little children, let us love, not in word or speech, but in truth and action.”
– The author encourages his community to remain faithful to God and one another despite the departure of a schismatic group from their community.

Gospel: John 10:11-18
“I am the good shepherd. The good shepherd lays down his life for the sheep.” – The middle section of chapter 10 where Jesus employs metaphors drawn from shepherding. Here he identifies himself as the true shepherd who cares for the sheep, freely laying down his life for the people.

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Image: https://commons.wikimedia.org/wiki/File:Loews_Protest_-_Against_GOP_Retreat.jpg By Seth Goldstein [CC BY-SA 4.0 (https://creativecommons.org/licenses/by-sa/4.0)%5D, from Wikimedia Commons

Forward into life

File:Crepuscular ray sunset from telstra tower edit.jpgWatching for the Morning of April 15, 2018

Year B

The Third Sunday of Easter

We have a resurrection appearance from Luke at the center of our readings this Sunday, and the elements are familiar: the sudden appearance, the fear, the word of peace, the revealing of the hands and feet. And eating. The risen Jesus eats. So much for imagining the life to come as if we were to be spirit beings rather than embodied ones.

There is much to think about in the fact that the risen Christ bears on his hands and feet the scars of his earthly life. The scars identify him, but the do not define him. He is the one who suffered this inhuman brutality – but he is not a victim. He is a life bringer. The life bringer.

This risen Jesus, this bringer of life, this bearer of heaven’s gifts, this source of healing and grace, lives. And he continues to be present to the world through his followers. They dispense the gifts that Christ dispensed. Peter and John are entering the temple when confronted by a lame man begging. They don’t have silver and gold to give; they have healing and life.

“See what love the Father has given us, that we should be called children of God.” Writes the author of 1 John. We are children of God now. What we will be in that day when the new creation dawns in full we cannot comprehend, but we are God’s children now. And as God’s children, we live God’s love.

The psalmist will pray for God to answer his plight – and immediately turn to rebuke those who “love vain words, and seek after lies.” He is able to “lie down and sleep in peace” because he knows God is the life-bringer. God is the faithful God who blesses the world with abundance and calls us forward into life.

The Prayer for April 15, 2018

Gracious Heavenly Father,
as the risen Lord Jesus opened the minds of his disciples
to understand the scriptures,
open our hearts and minds
that, hearing your voice,
we might walk with you in newness of life;
through your Son, Jesus Christ our Lord,
who lives and reigns with you and the Holy Spirit,
one God, now and forever.

The Texts for April 15, 2018

First Reading: Acts 3:1-21 (appointed 12-19)
“You killed the Author of life, whom God raised from the dead. To this we are witnesses.” – By the name of Jesus, Peter and John heal a lame beggar at the temple and then witness to the crowd that God has raised Jesus from the dead and appointed him as Israel’s messiah, calling them to turn and show allegiance to God’s work of restoring the world in Jesus.

Psalmody: Psalm 4
“I will both lie down and sleep in peace; for you alone, O Lord, make me lie down in safety.” – A individual petition for help from God. The author declares his confidence in God’s help and warns his opponents to choose God’s path.

Second Reading: 1 John 1:1-3 (appointed: 1 John 3:1-7)
“See what love the Father has given us, that we should be called children of God; and that is what we are.”
– The author affirms that we are already members of God’s household, and though we do not understand the nature of resurrected life, we know that we will be “like him.” Since we are God’s children now, destined to be “like him”, we should live faithfully now.

Gospel: Luke 24:36-53 (appointed 36b-48)
“While they were talking about this, Jesus himself stood among them and said to them, “Peace be with you.” – Jesus appears to his followers on Easter Evening, opens their minds to understand the scripture, and commissions them as witnesses of what God has done and is doing in and through Christ.

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Image: https://commons.wikimedia.org/wiki/File:Crepuscular_ray_sunset_from_telstra_tower_edit.jpg fir0002 | flagstaffotos.com.au [GFDL 1.2 (http://www.gnu.org/licenses/old-licenses/fdl-1.2.html)%5D, from Wikimedia Commons

The gates of Hell (2)

File:Yuma Territorial Prison cell doors.jpg

Matthew 16:13-20

18“On this rock I will build my church, and the gates of Hades will not prevail against it.”

2 Samuel 12 contains the bittersweet truth: I shall go to him, but he shall not return to me.” It is David speaking after the death of his child, conceived in the illicit union with the wife of his noble warrior Uriah. When the prophet reveals the consequences of David’s abuse of power, foretelling the death of the child, David weeps and fasts in prayer, refusing to rise from his bed. His servants are afraid to tell him when the child finally dies – but he hears their whispers and intuits the cause. To their surprise, he then rises, washes, and eats. It’s not the behavior you expect in grief. But David had prayed for the child’s life, and now that life is over. There is no prayer yet to be offered: “I shall go to him, but he shall not return to me.” There is no return from the grave.

It’s the finality of death that wounds so deeply.   Never again will I hear my daughter’s laughter or see her smile. Never again will I see daisies in her hair – only the ones I placed there before they closed the casket. And never again will I see the feisty twinkle in my grandmother’s eye or my grandfather with his handkerchief keeping his bald head warm. Never again will I hear my cousin Jim’s deep guttural guffaw and shining eyes. I will go to them, but they will not return to me.

It is a simple fact that the boat only goes one way across the river Styx. The “witch of Endor” could call up the spirit of Samuel, but it is only a shadow of the man whose eternal sleep has been disturbed. “I shall go to him, but he shall not return to me.”

So it is easy to declare that shame and grief and guilt and all death’s weapons cannot hold us. But there is a deeper mystery, here. It is not only that the living will go free; the grave itself will surrender its prisoners. The Biblical metaphor is not that we will be rejoined with loved ones in heaven; it is that we will walk again on the earth. The New Jerusalem comes down from heaven to earth. Whatever that might mean, it means that this life is not a shadow of what is to come. This is the life for which we were made and it shall not ultimately be taken away from us.

God is in the business of restoring his world. Healing it now; healing it forever. Delivering it from its bondage. Breaking down not just the walls of hate and fear, violence and neglect, but breaking down the gates that bar the dead from the fullness of life. The Biblical metaphor is that we shall feel again the grass beneath our feet. We shall drink again from clear mountain streams. We shall hear the surf pound upon the shore but not feel it waste our homes and cities. We shall feel the gentle rain and not fear floods. We shall hear the rumble of lightning far away and not smell the ozone or fear its fires. We shall know the joy of a child’s hand in ours without having to fight the anxiety that wraps around our hearts. We shall know the tenderness of love with out the strain of our brokenness. We shall feast on Zion and no one shall make us afraid. The gates of hell cannot withstand the work of God to open the grave.

The church’s teaching about resurrection is the hardest for our rational minds to comprehend. We are as David. We know that “I shall go to him, but he shall not return to me.” But before us is the promise that the gates that enclose the realm of the dead shall not withstand the Spirit of God. And before us is the witness of Mary and Peter, the twelve and the five hundred that the grave is empty. The crucified one lives.

We know the promise Jesus makes about the gates of hell means we are not bound by our sins; there is grace and deliverance for all. But it also means that God’s project in calling forth the world will not be sidetracked by the horrors spawned by our primal rebellion. A new creation awaits. A birth from above. A healing. A feast. An inexpressible and glorious joy.

And even now we taste this. The Spirit is given. The breath of Christ Jesus is upon us. The life of the age to come is ours to be lived now. The keys of the kingdom are in our hands. The iron gates shall not hold.

Image: https://commons.wikimedia.org/wiki/File%3AYuma_Territorial_Prison_cell_doors.jpg Jerry Stratton / http://hoboes.com/Mimsy, via Wikimedia Commons

Prisoners of hope

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Saturday

Zechariah 9:9-12

12Return to your stronghold, O prisoners of hope;
today I declare that I will restore to you double.

We can take apart the grammar and poetry of this sentence. We can discuss the cultural context from which these words derive their meaning. But I want first to simply relish them. I love the unexpectedness of the phrase “prisoners of hope.”

Jesus was a master of the unexpected. The parables, so familiar to us now, are masterful at the sudden twist, the startling comparison, the shocking example. The prophets, too, are brilliant at this: Jeremiah’s underwear. Walking around the temple court wearing a yoke. Ezekiel telling a lurid tale of sexual betrayal. The scriptures are full of the shocking. And they need to be. We are such complacent, rutted people. It is not easy to make us see ourselves differently. Not easy to make us see others differently. Not easy to make us see God differently. And how hard it is to make us behave any differently!

The scriptures need to catch us up side the head. There’s no other way to get through to us.

So how many of us are prisoners of hope? How many of us are bond-servants of a wondrous promise? How many of us are truly captives to the vision of a world made whole as if it were a conquering hero returning from the battlefield with prisoner/slaves in tow?

How many of us wake up each morning and run to serve the promise of a world where peace reigns? We go to bed in despair. We wake up in fear. Hurry to work. Hurry to school. Hurry to coffee and traffic. The alarm clock makes us groan. Dinner is a chore farmed out to whatever I can pick up on the way home. We eat on the run……or we eat alone. Something frozen. Maybe cereal from a box after too much wine. There is no family at the table, no prayer of blessing, no song of joy.

We are, most of us, I suspect, captives to the pressures of daily life rather than prisoners of hope.

And the people of Judea were captives to the daily struggle and shame of a once glorious city still littered with rubble and now under Persian rule.

So the prophet points to the horizon and promises a king – a king no one believes is coming. But he will come. Hidden in a Galilean peasant. Speaking words of grace and challenge. Touching the world with healing and freeing it from evil. Enduring the shame and degradation of the cross, but leaving behind an empty tomb and a hundred and twenty prisoners of hope. They will become millions.

And shall we break off the shackles of hope for the shackles of mammon? Will we break off the ties of mercy, compassion and kindness for the sour belief that these shall not prevail? Shall we surrender to the thump of weapons as our true hope? Is it only death and taxes that are certain, not grace and life? Shall we forfeit joy?

No. I will come to the table that promises a world gathered to speak the blessing. I will sing the song, and feast the feast. And I will willingly extend my hands to the thongs of hope.

Image: https://commons.wikimedia.org/wiki/File%3AName-Keftiu-at-Abydos-Ramses-Temple.jpg By HoremWeb (Own work) [CC BY-SA 3.0 (http://creativecommons.org/licenses/by-sa/3.0) or GFDL (http://www.gnu.org/copyleft/fdl.html)%5D, via Wikimedia Commons

The ordinary

Sunday Evening

I wish there was something special to write about worship this morning, but it was all quite ordinary. Yes, we watched the slideshow from our summer program and thanked our youth director for her extraordinary work – so there were images of happy kids and crafts and tales of chimes and songs. And, yes, we had an accordionist for our special music this morning, taking up hymns and songs we are likely to hear this week of the Fourth of July. And, yes, there was laughter and heartfelt prayer and children for the children’s message and wonder of God’s invitation to come to his table and share the bread that is the sign and promise and dawning reality of that day when all creation shall be gathered to one table.

But it was also ordinary. A simple summer service in which the community gathers for a host of different reasons: some because of friends, some because of habit, some because they have found a new congregation with a message that speaks to them, some because they had tasks to do – from working the sound board to making coffee.

Worship is ordinary. And yet is also extraordinary. It is like the roses in the flowerbeds around the patio near the parish office. Always there. Always blooming. Always ordinary yet wondrous in their beauty if you stop and see.

Its not just that there is beauty in the ordinary. It is that all existence is extraordinary. The brilliance of the clouds against the sky. The courage and faithfulness of a blind and deaf dog. The love of his family for an animal of no economic value. The laughter of children. The kindness of strangers. The sharing of the peace. Ancient texts that still speak to our human condition and the divine promise. The aroma of morning coffee. The pleasure of a simple dinner. The crickets in the evening. Fresh corn on the cob. The smell of fresh basil. Rosemary. Bach’s Brandenburg concertos. The sound of a child plinking out the melody line of Jesus Loves Me on the piano.

We are surrounded by extraordinary goodness. We don’t really need fireworks. We need to feel the grass between our toes and the ocean lapping at our feet. We need to feel the cool breeze in the evening and the hand of a loved one in our own. We need the connection of family and friends and the reminder that such bonds should tie the whole human family.

Even where terrors seem to govern, there is goodness waiting. If we will see it. If we will be open to it. If we will live it.

Worship is ordinary. But it is oh so much more than ordinary, for it bids us to see that love and life reverberate through all existence and summons us to join the song.

Photo: dkbonde

Majesty and Mystery

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Watching for the Morning of June 11, 2017

Year A

The Feast of The Holy Trinity

We begin with the creation story from Genesis 1 this Sunday. Then we join in Psalm 8, the paean of praise and wonderment of the God who made us “a little lower than the heavenly beings.” These images of creation are then paired with the Trinitarian commission of the risen Jesus: “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything that I have commanded you,” and the salutation by Paul: “The grace of the Lord Jesus Christ, the love of God, and the communion of the Holy Spirit be with all of you.”

Set before us on Sunday is the majesty of God: wondrous, grace-filled, life-giving, life-renewing – the beginning and end, source and goal of all things. Jesus’ command to “make disciples” is not to recruit for the home team; it is to gather all people into the holy purpose of God – a beautiful, noble and good world. A world in harmony with God and one another, where we may not necessarily be naked, but there is no shame. Where God dwells with us in the morning that has no end, in the Sabbath rest of all creation, in the holy kiss of heaven and earth. Though it is not assigned for this week, the words of the prophet/poet seem appropriate:

Steadfast love and faithfulness will meet;
righteousness and peace will kiss each other.
Faithfulness will spring up from the ground,
and righteousness will look down from the sky. (Psalm 85:10)

Preaching Series: Genesis 6-9: Noah

Our preaching series on Sunday will take us to the account of the flood in Genesis 6-9. On a day that stands in awe before the majesty of God and the beauty of creation we will hear of the grief of God and a world that nearly falls back into the primordial chaos. We need to linger there before the prospect of a world fallen back into chaos by the spread of violence. We need to hear the voice of God weep that the earth is filled with violencebecause of human beings, and that every inclination of the thoughts of their hearts was only evil continually.” But we also come to hear of the faithfulness of God who, in the face of our violence of body and mind and spirit, works to save his world, vowing never to destroy it: “I will never again curse the ground because of humankind, for the inclination of the human heart is evil from youth; nor will I ever again destroy every living creature as I have done.” This is the one who has come to us and, with spikes through his wrists and feet, prayed Father, forgive them.” And this is the one who sends us to wash the world in the name – the power and grace and presence – of the God who called forth the world and calls us yet to himself.

The Prayer for June 11, 2017

O God of Abraham, Isaac and Jacob,
of Moses and Miriam,
of Ruth and David,
of Mary and Joseph;
God wrapped in mystery and wonder,
who breathed life into our first parents
and your Holy Spirit into all creation;
God who loves and fathers and sends
and is loved and begotten and sent;
help us to praise you rightly,
love you fully
and walk with you faithfully;
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 June 11, 2017

First Reading: Genesis 1:1 – 2:4a
“In the beginning when God created the heavens and the earth.” – The first chapter of Genesis tells of the creation of all things by God’s word, God’s declaration that the creation is good, God’s blessing of humanity, and their commission to care for the earth.

Psalmody: Psalm 8
“What are human beings that you are mindful of them, mortals that you care for them?” – The psalm celebrates the majesty of God and marvels at the position of honor and responsibility God has given to humanity by entrusting his wondrous creation into their care.

Second Reading: 2 Corinthians 13:11-13
“The grace of the Lord Jesus Christ, the love of God, and the communion of the Holy Spirit be with all of you.” –
In his final greeting at the close of his letter to the believers in Corinth, Paul uses the familiar language that ultimately leads to the development of the doctrine of the Trinity.

Gospel: Matthew 28:16-20
“Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.” – Following Pentecost we return to the Gospel of Matthew, resuming here at the end of the Gospel because of the Trinitarian name: Father, Son and Holy Spirit. With these concluding words, the risen Jesus declares his abiding presence among his followers and sends them to make disciples of all nations.

Image: https://commons.wikimedia.org/wiki/File%3AV%C3%A4imela_M%C3%A4ej%C3%A4rv_2011_09.jpg By Vaido Otsar (Own work) [CC BY-SA 4.0 (http://creativecommons.org/licenses/by-sa/4.0)%5D, via Wikimedia Commons