Last evening Gail and I attended the annual Advent Festival of Lessons and Carols at The Episcopal Center at Duke University. A bit early for carols? Of course, but this regular event is held early as it's the last chance the students get to sing carols and enjoy Christmas fellowship before the festive break.
We have attended this event for the past three years and enjoy it immensely. After the service, we tucked in to wonderful food, hot cider, mulled wine. Sharing food is a crucial part of hospitality and hospitality is a crucial part of Christianity.
After dinner, we settled down, with the huge log fire roaring, to sing carols by request. I'm pleased to say that members from St. Joseph's were there in force, probably sang the loudest, and, as usual, were the last to leave. St. Joe's also provided three of the four musicians, with Lyn seemingly never tiring on the organ, Alison contributed with her wonderful flute playing (and voice) whilst David was our great guitarist.
Thank you Karen (interim Chaplain), the vestry and board at ECD for continuing this wonderful tradition.
--Mick
Tuesday, December 8, 2009
Journeying home: right here, right now
The following is a sermon preached by Fr. Chris Tessone at St. Joseph's on the 2nd Sunday of Advent 2009. The texts are Baruch 5:1-9, Philippians 1:3-11, and Luke 3:1-6.
I grew up in a part of Illinois called “Little Egypt” that is famous for growing one thing very well: corn. Our region in Southern Illinois got the name in the 1830s, when there were several years of bad harvests in a row in other parts of the state. People traveled to Southern Illinois to buy corn, just as Joseph’s family traveled to Egypt in the Hebrew Bible during the years of famine in Canaan. Growing up, there was corn everywhere—corn out back behind the church I went to as a child, corn along the interstates leading up to Chicago and St. Louis when we traveled, even fields of corn next to the Wal-Mart we shopped at. I think you’re getting the theme—if there’s corn there, I feel at home!
When I first went away to high school, I worried about how much I would miss home. School was hours away in the suburbs of Chicago, far away from my friends and family. I wasn’t sure whether I would feel comfortable in a big city. But as we drove through the city limits into Aurora, I saw a sign that read “population 140,000,” and then…fields of corn leading up to the school. Despite being hundreds of miles away from Little Egypt, right away this new place did feel a little like home.
Although the homecoming Baruch writes about involves far more pomp and circumstance, the home God welcomes the people of Israel back to is no less foreign to them than Aurora, Illinois was to me nearly fifteen years ago. Baruch, who was the prophet Jeremiah’s secretary, is writing during the exile of the Israelites to Babylon. From where they sit in exile, the land God promises to them is not just someplace where the work is a little easier, someplace warmer and a little sunnier. It is the home every one of God’s children dreams about. It’s a universal hope. It’s the “salvation of God” proclaimed by John the Baptist in today’s Gospel.
The problem for us is that this promised land has no concrete existence. It seems to us, just as it must have seemed to the Israelites hearing Baruch’s vision, that in the world we live in, there is no place where, in the prophet’s words, “the woods and every fragrant tree have shaded” us, where the very mountains and hills are made flat so we have level ground to walk on. This fantastical destination may seem to have no concrete existence in our experience—so how can we have faith that when we arrive at our destination, it will indeed be home?
The lectionary forces us to confront these questions now because we are in Advent again, at the symbolic beginning of our journey to the Kingdom we celebrate on Christ the King Sunday. We need to ask ourselves about the path that connects the life we lead right now, on the Second Sunday of Advent in 2009, to the universal homecoming that Baruch describes in today’s reading.
In the Epistle reading, Paul gives us an answer. The concrete path to the universal home of all of humanity is the local Church. He writes to the Philippians that the bonds of love and fellowship he has with them give him confidence that God will bring the work of the Gospel to completion in them and their community. He points to concrete practices of care for neighbor—in both good times and in bad—as a path to knowledge of God and blamelessness before God. This is the charge we receive from Paul and all the early Mothers and Fathers of the Church—incarnate the universal Church precisely where you are by practicing the Christian faith as you’ve received it. As St. Luke tells us in Acts, we do this through teaching and fellowship, in the breaking of bread, and in prayers.
What this means is that the Catholic Church we confess each Sunday in the Nicene Creed springs up out of local dioceses—out of gatherings of Christians around the world, advancing the work of the Gospel and loving their neighbors whether they are friends or enemies. The universal Church appears out of thin air in the church buildings of those dioceses—and in hospitals, prisons, and schools—first and foremost because God makes the Body and Blood of Jesus Christ present in them in the Eucharist, but also because that Body and Blood make other miracles happen. The Eucharist and the proclamation of the Gospel lead us to feed and clothe each other. They help us pray for each other when we are sick and wounded. They teach us to rejoice with one another when we are happy, as we do countless times each year in celebrating marriages, anniversaries, and births, and they make us console one another when we hit life’s low points.
Every such encounter with the living God in these concrete little places lights the path to the home we are all looking for. In doing these practices, we take away each other’s doubt about what lies at the end of the road. Just as importantly, if we do the work of the Gospel here in our own time and place, when someone else stumbles across the way of Jesus Christ, they can see what lies at the end of the road more clearly, too. That is why the Church is not merely a collection of sinners looking for their own individual salvation—the Church helps us receive the saving power of Jesus Christ because in the Church we strive to minister God’s grace to one another in everything we do. Two heads are better than one, as the saying goes, but many hearts working together are absolutely crucial for the Church to do its mission in the world.
So the Church year is beginning again, and in our readings at the Eucharist and in the Daily Office we are meditating on what the coming Messiah promises. But while it may be tempting to meditate too long on just where the path we’re taking may lead, today’s Gospel reading reminds us of the urgency of our journey. “Every valley shall be filled, and every mountain and hill shall be made low,”…but not after all of us have passed on from the earth, or in ten years, or even just after Christmas. Now. The vision of a new world that connects Isaiah to Baruch to John the Baptist is an urgent one. It’s the vision of a world that is coming to life right this very moment. We are empowered by the Holy Spirit to see that new world and to journey home to the new life we’ll find there…and the first step begins here, now, in this Church of Jesus Christ.
Thanks be to God.
I grew up in a part of Illinois called “Little Egypt” that is famous for growing one thing very well: corn. Our region in Southern Illinois got the name in the 1830s, when there were several years of bad harvests in a row in other parts of the state. People traveled to Southern Illinois to buy corn, just as Joseph’s family traveled to Egypt in the Hebrew Bible during the years of famine in Canaan. Growing up, there was corn everywhere—corn out back behind the church I went to as a child, corn along the interstates leading up to Chicago and St. Louis when we traveled, even fields of corn next to the Wal-Mart we shopped at. I think you’re getting the theme—if there’s corn there, I feel at home!
When I first went away to high school, I worried about how much I would miss home. School was hours away in the suburbs of Chicago, far away from my friends and family. I wasn’t sure whether I would feel comfortable in a big city. But as we drove through the city limits into Aurora, I saw a sign that read “population 140,000,” and then…fields of corn leading up to the school. Despite being hundreds of miles away from Little Egypt, right away this new place did feel a little like home.
Although the homecoming Baruch writes about involves far more pomp and circumstance, the home God welcomes the people of Israel back to is no less foreign to them than Aurora, Illinois was to me nearly fifteen years ago. Baruch, who was the prophet Jeremiah’s secretary, is writing during the exile of the Israelites to Babylon. From where they sit in exile, the land God promises to them is not just someplace where the work is a little easier, someplace warmer and a little sunnier. It is the home every one of God’s children dreams about. It’s a universal hope. It’s the “salvation of God” proclaimed by John the Baptist in today’s Gospel.
The problem for us is that this promised land has no concrete existence. It seems to us, just as it must have seemed to the Israelites hearing Baruch’s vision, that in the world we live in, there is no place where, in the prophet’s words, “the woods and every fragrant tree have shaded” us, where the very mountains and hills are made flat so we have level ground to walk on. This fantastical destination may seem to have no concrete existence in our experience—so how can we have faith that when we arrive at our destination, it will indeed be home?
The lectionary forces us to confront these questions now because we are in Advent again, at the symbolic beginning of our journey to the Kingdom we celebrate on Christ the King Sunday. We need to ask ourselves about the path that connects the life we lead right now, on the Second Sunday of Advent in 2009, to the universal homecoming that Baruch describes in today’s reading.
In the Epistle reading, Paul gives us an answer. The concrete path to the universal home of all of humanity is the local Church. He writes to the Philippians that the bonds of love and fellowship he has with them give him confidence that God will bring the work of the Gospel to completion in them and their community. He points to concrete practices of care for neighbor—in both good times and in bad—as a path to knowledge of God and blamelessness before God. This is the charge we receive from Paul and all the early Mothers and Fathers of the Church—incarnate the universal Church precisely where you are by practicing the Christian faith as you’ve received it. As St. Luke tells us in Acts, we do this through teaching and fellowship, in the breaking of bread, and in prayers.
What this means is that the Catholic Church we confess each Sunday in the Nicene Creed springs up out of local dioceses—out of gatherings of Christians around the world, advancing the work of the Gospel and loving their neighbors whether they are friends or enemies. The universal Church appears out of thin air in the church buildings of those dioceses—and in hospitals, prisons, and schools—first and foremost because God makes the Body and Blood of Jesus Christ present in them in the Eucharist, but also because that Body and Blood make other miracles happen. The Eucharist and the proclamation of the Gospel lead us to feed and clothe each other. They help us pray for each other when we are sick and wounded. They teach us to rejoice with one another when we are happy, as we do countless times each year in celebrating marriages, anniversaries, and births, and they make us console one another when we hit life’s low points.
Every such encounter with the living God in these concrete little places lights the path to the home we are all looking for. In doing these practices, we take away each other’s doubt about what lies at the end of the road. Just as importantly, if we do the work of the Gospel here in our own time and place, when someone else stumbles across the way of Jesus Christ, they can see what lies at the end of the road more clearly, too. That is why the Church is not merely a collection of sinners looking for their own individual salvation—the Church helps us receive the saving power of Jesus Christ because in the Church we strive to minister God’s grace to one another in everything we do. Two heads are better than one, as the saying goes, but many hearts working together are absolutely crucial for the Church to do its mission in the world.
So the Church year is beginning again, and in our readings at the Eucharist and in the Daily Office we are meditating on what the coming Messiah promises. But while it may be tempting to meditate too long on just where the path we’re taking may lead, today’s Gospel reading reminds us of the urgency of our journey. “Every valley shall be filled, and every mountain and hill shall be made low,”…but not after all of us have passed on from the earth, or in ten years, or even just after Christmas. Now. The vision of a new world that connects Isaiah to Baruch to John the Baptist is an urgent one. It’s the vision of a world that is coming to life right this very moment. We are empowered by the Holy Spirit to see that new world and to journey home to the new life we’ll find there…and the first step begins here, now, in this Church of Jesus Christ.
Thanks be to God.
Tuesday, December 1, 2009
Breakfast Club
“Oh, John-boy, you’d be running! You’d run so fast! You’d be chasing Emily in her car!” A friend of mine was telling me how to get John-boy off the couch and out to exercise. The secret is to drop him off in Walltown around dusk.
Only a few blocks off East Campus, Walltown, as my friend describes it, is not somewhere my fellow female first-year should ever run—she just moved to Trinity Park—and somewhere that “John-boy” should only venture if he has a car full of friends he’s chasing.
Durham can be a scary place. It’s a place that can really use our help, though. We can tutor kids for an hour a week at the community center and we can volunteer once a month at the soup kitchen. In my time here, I’ve even helped clean up a not-for-profit consignment shop. Durham is really lucky that it has a major research university that provides lots of jobs and lots of money—we really sustain the local economy. We have a lot of gifts to offer Durham.
Pop quiz: Do you have any idea where Walltown is? Did you know there is a name for the neighborhoods beyond the walls of East Campus and the Gothic spires of West? Of course you know, but that doesn’t mean you have to go there. The Duke administration has sanctioned your isolation, requiring on-campus residence three out of four years. Not that you become more part of the Durham community when you move to Duke 2.0—The Belmont or Partners Place—for your senior year (your humble columnist points the finger at herself too, former resident of A22 that she is).
A few seniors boldly branch out to the neighborhoods off East Campus where there is a long tradition of uneasy relations with neighbors. In these cases, at least there is enough interaction to prove that students venture outside the Duke bubble and try to live life alongside our fellow Durhamites. These sometimes strife-filled relationships have more potential for the rewards of community than do meager attempts to “cure” or “improve” Durham by quick spurts of volunteerism.
I’ve never lived near East Campus, nor have I ever been particularly friendly with those who live in the myriad apartment buildings I’ve inhabited during my tenure in Durham. The convenience of the Trinity Park and Walltown communities, among others close to East, is not lost on me, though. Walking to class, walking to the grocery store, walking to restaurants—one can save gas and root yourself in a not-quite-so-transient neighborhood community.
About a year ago, I started to stumble around what community meant and looked like in Durham. The church I was preparing to join required “service to the poor” once a week. I had visions of driving to the soup kitchen every Saturday for the months it would take to finish my training. Instead, I joined fellow church members in eating breakfast with the homeless guys who live on the church property and anyone else who showed up. There was very little “service” involved—no lining up as the givers and the needy, assuming the positions of the server and the served. Because we all need to feed our bodies breakfast, whoever shows up first starts coffee and we sit around one table and eat the same scrambled eggs. I’ve found that I am just as needy as anyone else around that table.
Just because I have a degree from Duke (and in a few years, two) doesn’t mean that I have no needs to be fulfilled by others. We’re trained to be self-reliant, but we really aren’t. By thinking that we are all independent beings, we’re robbing ourselves of the rich experience of learning how to sit with others in awkward breakfast circles, or laughing around that same table about the best way for John-boy to jump start his fitness training. The way to build community—the way to reap the rewards of investing in others and them in you—is not to put yourself in a place of strength, but to allow yourself to be served and taught by those you think need your help.
It doesn’t take living near East Campus to experience life with our fellow Durhamites, but it does make it easier. Students spend all day together in classes—wouldn’t it be instructive, even invaluable, to experience the rest of our time outside the Duke bubble, in the real Durham community? Many graduate students have the opportunity to do just that.
Since when do the graduate students have all the fun?
Your present abundance and their need
The following is a message from Mick Capon, our senior warden, to St. Joseph's on the First Sunday of Advent.
At a recent Vestry meeting, Rhonda mentioned that we needed to plan our 2010 Stewardship campaign. She asked members if they wanted to volunteer to make presentations at our Sunday morning Eucharists during Advent.
The following day, Gail and I were reading the Scriptures as part of our “Bible reading plan”. As often occurs we felt the Holy Spirit was guiding us. Our New Testament reading for the day just happened to be 2 Corinthians 8. Paul, writing to the church at Corinth, wanting them to know that the grace of God had been granted to the churches of Macedonia, and told them that their “abundant joy and their extreme poverty have overflowed in a wealth of generosity on their part”.
Like most Episcopal churches we spend most of our money on salaries, property and outreach. Okay, we do get help from the Diocese on the first of these, but an increasing cost is our property upkeep, and our outreach ministries are expanding, more than ever in the current economic climate. St. Joseph’s buildings are old and need constant care. Even with our small band of volunteers we still occasionally need to call in the professionals. For example this summer we installed a new heating unit in the parish hall – insuring no more cold meetings during the winter. We are extremely fortunate that our housekeeping and administration is staffed entirely by volunteers. However, the more important reason for talking openly and extensively about money is theological, not practical. Jesus talked about money. In fact, next to the Kingdom of God, money was Jesus’ most frequent sermon topic.
The Biblical tithe (10% of one’s pre-tax earnings) is traditionally the starting point for giving. This is not a requirement for membership or to get a front seat at Sunday Eucharist (nearer to God perhaps?), but is meant to help us be who we, and God, want us to be: generous people who are known for our charity and desire to give.
To return to Paul: “For if the eagerness is there, the gift is acceptable according to what one has – not according to what one does not have. I do not mean that there should be relief for others and pressure on you, but it is a question of a fair balance between your present abundance and their need, so that their abundance may be for your need, in order that there be a fair balance.”
Amen.
At a recent Vestry meeting, Rhonda mentioned that we needed to plan our 2010 Stewardship campaign. She asked members if they wanted to volunteer to make presentations at our Sunday morning Eucharists during Advent.
The following day, Gail and I were reading the Scriptures as part of our “Bible reading plan”. As often occurs we felt the Holy Spirit was guiding us. Our New Testament reading for the day just happened to be 2 Corinthians 8. Paul, writing to the church at Corinth, wanting them to know that the grace of God had been granted to the churches of Macedonia, and told them that their “abundant joy and their extreme poverty have overflowed in a wealth of generosity on their part”.
Like most Episcopal churches we spend most of our money on salaries, property and outreach. Okay, we do get help from the Diocese on the first of these, but an increasing cost is our property upkeep, and our outreach ministries are expanding, more than ever in the current economic climate. St. Joseph’s buildings are old and need constant care. Even with our small band of volunteers we still occasionally need to call in the professionals. For example this summer we installed a new heating unit in the parish hall – insuring no more cold meetings during the winter. We are extremely fortunate that our housekeeping and administration is staffed entirely by volunteers. However, the more important reason for talking openly and extensively about money is theological, not practical. Jesus talked about money. In fact, next to the Kingdom of God, money was Jesus’ most frequent sermon topic.
The Biblical tithe (10% of one’s pre-tax earnings) is traditionally the starting point for giving. This is not a requirement for membership or to get a front seat at Sunday Eucharist (nearer to God perhaps?), but is meant to help us be who we, and God, want us to be: generous people who are known for our charity and desire to give.
To return to Paul: “For if the eagerness is there, the gift is acceptable according to what one has – not according to what one does not have. I do not mean that there should be relief for others and pressure on you, but it is a question of a fair balance between your present abundance and their need, so that their abundance may be for your need, in order that there be a fair balance.”
Amen.
Sunday, November 29, 2009
Stand up and raise your heads
The following is a sermon preached by Vicar Rhonda Lee on the first Sunday in Advent, 29 November 2009.
Luke 21:25-36
As a transplanted Canadian, I have a long history of complaining to anyone who will listen—admittedly, not very many people—about the timing of American Thanksgiving. For me, it’s clear that Thanksgiving should fall on the second Monday in October—what Americans call Columbus Day, or in some parts of the country, El Día de la Raza. Celebrating Thanksgiving on the fourth Thursday in November, only a month before Christmas, creates far too long a wait for a holiday after the Labor Day long weekend.
Now that I’m ordained, my grudge against U.S. Thanksgiving has intensified. Too often, like this year, the holiday falls just before the first Sunday in Advent. Clergy expect smaller congregations than usual on the Sunday after Thanksgiving, as people straggle—and struggle—back to town after visiting family across the country.
Those who do make it to church may be surprised not only by the news that it’s already Advent, but by the urgency of Jesus’ tone: “Be on guard so that your hearts are not weighed down with dissipation and drunkenness…Be alert at all times…”
Be alert? Hasn’t our Lord heard about tryptophan?
Avoid dissipation and drunkenness? Does he make exceptions for crucial football games?
If we needed further evidence that the church calendar is out of step with secular festivals, this year’s juxtaposition of Thanksgiving and Advent is it.
While the secular year drags—or rushes, depending on your perspective—to a close, the first Sunday in Advent ushers in a new church year. While advertisers clamor for our attention and our money, urging us to buy things that provide at best a fleeting sense of satisfaction, the Advent season draws our eyes and our hearts toward eternity. We’re all looking forward to welcoming the Christ child on Christmas Eve, but that night’s still four weeks away, and this morning’s Gospel reading contains a sobering reminder about him.
In it, the baby is all grown up, and he’s headed for the cross.
Jesus is in Jerusalem, teaching and gathering larger and larger crowds around him as the feast of Passover, and his arrest, draw closer. His teaching is becoming increasingly urgent until, in today’s passage, he echoes the biblical prophets to turn his listeners’ attention to the only things that endure. Sounding like Isaiah, Joel, and Zephaniah, Jesus speaks, not of the end of his own life, but of the end of the age and the dawning of the reign of God. His language is terrifying: “There will be…on the earth distress among nations confused by the roaring of the sea and the waves. People will faint from fear and foreboding of what is coming upon the world, for the powers of the heavens will be shaken. Then they will see ‘the Son of Man coming in a cloud’ with power and great glory.”
Immediately, however, Jesus offers comfort in the form of a strange command: “Now when these things begin to take place, stand up and raise your heads, because your redemption is drawing near.”
How can Jesus ask these things of us? Daring to stand, heads held high, before God, who’s coming among us “with power and great glory”? Living without fear in a world that seems to be teetering on the brink of apocalypse?
His words make sense only when we interpret them through the cross: the life that led him to it, the death he died there, and the resurrection that transformed it from a symbol of death to a sign of unquenchable life.
His life makes sense only in light of salvation history. He’s the One who fed, healed, and loved everyone as God does, telling them the truth that would make them whole and set them free. The One who gave up everything he had for the sake of everyone but himself. Who wandered homeless as his ancestors the Israelites did, in order to lead us all into the promised land.
His death is inseparable from his life—a final act of self-giving in the face of the world’s brutality. And his resurrection is inseparable from his death—witness to the immeasurable power of God’s love, and the first sign that the new age of God’s reign had begun. That sign was far more dramatic on a cosmic scale than an eclipse, meteor shower, tidal wave, or any of the other signs human beings take as evidence that an era of history is coming to its end, and another preparing to be born.
For most people, the signs of Jesus’ life, death, and resurrection went unnoticed, their import not understood. But his disciples saw, heard, and slowly realized that the new age had begun, and they shared that conviction with anyone who would listen—and many who wouldn’t. The resurrected Christ gave them grace to speak and to write the record of his life, and those are the words that will not pass away.
The words of Scripture point to the living Word that is Jesus Christ, and he is the lens through which we look at everything that is, and see it transformed. When we see the world through that lens, we become alert to signs that the old—the order that put Jesus to death on the cross—is passing away, and the new—fresh life—is coming into being.
Here at St. Joseph’s, we see that new life in the fellowship meals that follow prayer services and Eucharists.
In toilet paper and diapers offered at the altar along with the bread, wine, and money, to be blessed and taken back out into the world as a sign of God’s compassionate love.
In a house that’s a home for friends, supported by a larger network of friends.
In a church economy based on gift-giving and mutual sharing, rather than commerce and calculation; where people are welcomed for their inherent worth as children of God, and offered what they need, not judged by how deserving, or grateful, they—we—appear to be.
The value of the relationships that the Holy Spirit weaves among us can’t be measured. They can only be marveled at, for their incarnation of generous, even reckless love. That love is the reality that will endure, and deepen endlessly, after everything else has faded away.
Relationships grounded in God’s love are the place where we stand, heads raised and hands outstretched, in the expectation of Jesus Christ’s return; and when we stand in them, he has already returned. Amen.
Luke 21:25-36
As a transplanted Canadian, I have a long history of complaining to anyone who will listen—admittedly, not very many people—about the timing of American Thanksgiving. For me, it’s clear that Thanksgiving should fall on the second Monday in October—what Americans call Columbus Day, or in some parts of the country, El Día de la Raza. Celebrating Thanksgiving on the fourth Thursday in November, only a month before Christmas, creates far too long a wait for a holiday after the Labor Day long weekend.
Now that I’m ordained, my grudge against U.S. Thanksgiving has intensified. Too often, like this year, the holiday falls just before the first Sunday in Advent. Clergy expect smaller congregations than usual on the Sunday after Thanksgiving, as people straggle—and struggle—back to town after visiting family across the country.
Those who do make it to church may be surprised not only by the news that it’s already Advent, but by the urgency of Jesus’ tone: “Be on guard so that your hearts are not weighed down with dissipation and drunkenness…Be alert at all times…”
Be alert? Hasn’t our Lord heard about tryptophan?
Avoid dissipation and drunkenness? Does he make exceptions for crucial football games?
If we needed further evidence that the church calendar is out of step with secular festivals, this year’s juxtaposition of Thanksgiving and Advent is it.
While the secular year drags—or rushes, depending on your perspective—to a close, the first Sunday in Advent ushers in a new church year. While advertisers clamor for our attention and our money, urging us to buy things that provide at best a fleeting sense of satisfaction, the Advent season draws our eyes and our hearts toward eternity. We’re all looking forward to welcoming the Christ child on Christmas Eve, but that night’s still four weeks away, and this morning’s Gospel reading contains a sobering reminder about him.
In it, the baby is all grown up, and he’s headed for the cross.
Jesus is in Jerusalem, teaching and gathering larger and larger crowds around him as the feast of Passover, and his arrest, draw closer. His teaching is becoming increasingly urgent until, in today’s passage, he echoes the biblical prophets to turn his listeners’ attention to the only things that endure. Sounding like Isaiah, Joel, and Zephaniah, Jesus speaks, not of the end of his own life, but of the end of the age and the dawning of the reign of God. His language is terrifying: “There will be…on the earth distress among nations confused by the roaring of the sea and the waves. People will faint from fear and foreboding of what is coming upon the world, for the powers of the heavens will be shaken. Then they will see ‘the Son of Man coming in a cloud’ with power and great glory.”
Immediately, however, Jesus offers comfort in the form of a strange command: “Now when these things begin to take place, stand up and raise your heads, because your redemption is drawing near.”
How can Jesus ask these things of us? Daring to stand, heads held high, before God, who’s coming among us “with power and great glory”? Living without fear in a world that seems to be teetering on the brink of apocalypse?
His words make sense only when we interpret them through the cross: the life that led him to it, the death he died there, and the resurrection that transformed it from a symbol of death to a sign of unquenchable life.
His life makes sense only in light of salvation history. He’s the One who fed, healed, and loved everyone as God does, telling them the truth that would make them whole and set them free. The One who gave up everything he had for the sake of everyone but himself. Who wandered homeless as his ancestors the Israelites did, in order to lead us all into the promised land.
His death is inseparable from his life—a final act of self-giving in the face of the world’s brutality. And his resurrection is inseparable from his death—witness to the immeasurable power of God’s love, and the first sign that the new age of God’s reign had begun. That sign was far more dramatic on a cosmic scale than an eclipse, meteor shower, tidal wave, or any of the other signs human beings take as evidence that an era of history is coming to its end, and another preparing to be born.
For most people, the signs of Jesus’ life, death, and resurrection went unnoticed, their import not understood. But his disciples saw, heard, and slowly realized that the new age had begun, and they shared that conviction with anyone who would listen—and many who wouldn’t. The resurrected Christ gave them grace to speak and to write the record of his life, and those are the words that will not pass away.
The words of Scripture point to the living Word that is Jesus Christ, and he is the lens through which we look at everything that is, and see it transformed. When we see the world through that lens, we become alert to signs that the old—the order that put Jesus to death on the cross—is passing away, and the new—fresh life—is coming into being.
Here at St. Joseph’s, we see that new life in the fellowship meals that follow prayer services and Eucharists.
In toilet paper and diapers offered at the altar along with the bread, wine, and money, to be blessed and taken back out into the world as a sign of God’s compassionate love.
In a house that’s a home for friends, supported by a larger network of friends.
In a church economy based on gift-giving and mutual sharing, rather than commerce and calculation; where people are welcomed for their inherent worth as children of God, and offered what they need, not judged by how deserving, or grateful, they—we—appear to be.
The value of the relationships that the Holy Spirit weaves among us can’t be measured. They can only be marveled at, for their incarnation of generous, even reckless love. That love is the reality that will endure, and deepen endlessly, after everything else has faded away.
Relationships grounded in God’s love are the place where we stand, heads raised and hands outstretched, in the expectation of Jesus Christ’s return; and when we stand in them, he has already returned. Amen.
I am not generally a big fan of Martin Luther, but this week the German Reformer’s definition of sin struck me as perceptive. Sin, he said, is “a person turned in on oneself” (homo incurvatus in se). And lately I’m impressed with just how much of my life I spend protecting and pampering me.
I think about me. What’s the next step in my life? How can I get the most out of my opportunities? I hope that person likes me. I can’t believe what that person said to me. Am I happy? Do I think about myself too much?
I decorate myself. I worry about being over-dressed, or under-dressed. Or wearing the right colors, or the right things for the season. And certainly I can’t wear the same outfit twice in one week!
I talk about me. I hate it when people just want to talk about themselves!
I am self-centered, and so I avoid dependence on others: independence gives me the time to do what I need to do for me.
So I secure myself. I spend most of my time running far away from anything that might control me, that might limit my freedom and self-expression. But perhaps most of all, I am running away from anything that might make me dependent upon others. For utter dependence is humiliating.
Worst of all, I separate myself from other members of the church and from God, assuring myself that I don’t really need those other messed up people. Surely these are not the people Jesus prayed for me to be one with!
But I am also self-centered because I avoid dependence. After all, I rationalize, its only the responsible thing to do to spend all my time making sure I am maximizing the potential God has given me.
I spend my time making sure that I am self-sustaining so that I need charity from neither others nor from God nor, heaven forbid, from others in the name of God. I will not be a charity case! I will be a self-made man.
So I avoid dependence because I am self-centered, and I am self-centered because I avoid dependence.
Locked in a cage of narcissism and unable to get free, I realize that I am obsessed with myself!
But then the Gospel is read: Do not worry. Look at the birds and the lilies. Seek first the kingdom of God and all these things will be given to you.
Jesus paints for us here one moment in his stunning vision of a life of mutual, worry free, dependence for those who seek God’s kingdom before all things. While we do this Jesus promises that God will clothe us, feed us and give us to drink. I don’t think we should hear Jesus saying that, if the - for us - unthinkable happens and we run out of food, God will deliver food from the sky. Rather, Jesus hits much closer to home. As we seek the Kingdom, he says, God will feed us with all that we need by means of one another. This mutual dependence is confirmed by what Jesus says in the immediate context of our passage:
Give to him who begs. Don’t refuse one who wants to borrow.
Ask and it will be given to you; knock and the door will be opened; seek and you shall find.
If a child begs bread or fish he will not be given a stone or snake.
So don’t worry, if God knows how to take care of the lilies and the birds, he surely knows how to take care of us.
And he will feed us, clothe us, and give us to drink, I dare say, both literally and metaphorically.
For God takes care of us not just by people’s gifts, but by the gifts of people. God makes us dependent upon others and others upon us in order to redeem us, in order to shape within us the virtues of his Son. For how can we learn to go the second mile, if we’ve run far from anyone who might ask us to bear her burden in the first place? And how will we learn to turn the other cheek, if we are never in danger of being struck?
As Mother Rhonda said to me this week, "we are each other’s spiritual disciplines." We are each other’s hope of becoming Christ-like.
Only if we realize and live into our deep dependence on one another, will we give thanks the way we should – now, and each time bread is broken and wine poured out.
--Colin
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