Occasional thoughts of an Anglican Episcopal priest

Category: Jesus (Page 1 of 3)

Of Storytelling and Belief – Sermon for Proper 20, RCL Year B

“They’re eating the dogs, they’re eating the cats.”

That was the headline on the website of Raidió Teilifís Éireann, the national public broadcaster in the Republic of Ireland, on September 11. What the candidate in the U.S. presidential debate the night before had said in full was:

In Springfield, they’re eating the dogs, the people that came in, they’re eating the cats. They’re eating, they’re eating the pets of the people that live there.[1]

As I’m sure you know, in the twelve days since the debate, the people of Springfield, Ohio, have been through hell. They’ve been put under a media microscope; white supremacists have marched through the town; there are have been more than 30 bomb threats against schools and public buildings.

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Of God and Dwelling Places – Sermon for Proper 16, RCL Year B

Again this week as last, our first reading today is from the First Book of Kings and like last week’s, it is a prayer spoken by King Solomon. Last week, it was a private prayer spoken in a dream late at night. Today, it is a public prayer. As long as it was, this reading is just a small part of the dedicatory prayer that Solomon offered when the Temple was finished and consecrated. In it, Solomon asks an important question, “[W]ill God indeed dwell on the earth?”[1] More specifically, Solomon is asking if God will dwell in the Temple, and the wise king immediately answers his own question: “[H]eaven and the highest heaven cannot contain you, much less this house that I have built!”[2]

The building of the Temple in 957 BCE[3] marked a very significant change in the Jewish religion. Well, really, let’s not call it the Jewish religion because it wasn’t that, yet. Let’s just say, “The religion of the people of Israel.” These people were not, though we often imagine them to be, strict monotheists. Even in this prayer, Solomon leaves open the question of whether there might be gods other than their God: “O Lord, God of Israel, there is no God like you in heaven above or on earth beneath.”[4] There might be other gods, lesser gods perhaps, demigods, or even demons, part of a heavenly pantheon of gods, but this God, the God of the People of Israel is greater than any of those others.

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Of Wisdom and Eating the Word – Sermon for Proper 15, RCL Year B

Our gospel reading this morning is taken from the Fourth Gospel, the Gospel according to John, which I’m sure you know is the sort of odd-man-out of the gospels. The other three gospels, the so-called Synoptic Gospels (a Greek word meaning that they see the Jesus story in the same way), pretty much agree and present the events of Jesus’ ministry in the same order over a one-year time-line. John tells the story in a completely different way, with a three-year time span and a different order of events.

This sort of makes sense because Matthew, Mark, and Luke are all believed to have been written at about the same time, probably around the years 50-60 AD, and Matthew and Luke even seem to use Mark’s gospel as source material for their own versions. John, on the other hand, was probably written 40 to 50 years later and seems to use different source material. Furthermore, John seems to have a very distinct purpose in mind for his writing. Bill Countryman, who taught New Testament at Church Divinity School of the Pacific, argued in a book entitled The Mystical Way in the Fourth Gospel[1] that John’s gospel “parallels the structure of the ideal Christian life. Just as the Christian life ideally begins with conversion and goes on to baptism, first communion, and more advanced stages of spiritual growth, so the Gospel of John has a section on conversion, then one on baptism, then one on eucharist, and so forth.”[2]

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Of Binary Thinking and Hope – Sermon for Proper 9, RCL Year B

We have had more than enough of contempt,
Too much of the scorn of the indolent rich,
and of the derision of the proud.[1]

Have you ever noticed how binary a document the Old Testament seems to be? Mike Kuhn, a professor of biblical theology at Arab Baptist Theological Seminary in Beirut, Lebanon, has pointed out that “the Bible is a book replete with binary categories: dark and light, the broad and narrow way, truth and lies, life and death, Jew and Gentile, etc.”[2] One could go on listing other opposed pairs described in the Hebrew Scriptures: the righteous and the unrighteous, the poor and the rich, the humble and the proud, us and them, God’s People and all those others. These are the categories we find in today’s gradual psalm, one of the fifteen Songs of Ascent, Psalms 120-134, which scholars believe are songs “the people of ancient Israel [sang as they] went on pilgrimage to the temple to worship … songs they sang as they traveled to express their faith.”[3] In this psalm, the dualism is between the malevolent wealthy and the faithful (and presumably poor) pilgrims who look to God for protection.

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Of Lent and Social Action – Sermon for Lent 3, RCL Year B

When I was about 8 or 9 years of age, my grandparents gave me an illustrated bible with several glossy, color illustrations of various stories. They weren’t great art, but they were clear and very expressive. My favorite amongst them was the illustration of today’s gospel lesson.

I know it was John’s version of the cleansing of the Temple because in that picture Jesus was swinging a whip. John’s is the only version of the story with that detail. The rest of the picture was filled with movement. Jesus was whirling about like a dervish, his long hair and the hem of his rob flaring out. Men were scattering, tables and cages sailing through the air, birds fluttering away, and coins flying everywhere.

A couple of decades ago, when several of my friends were wearing “WWJD?” (What would Jesus do?) bracelets, I’d think of that illustration and wonder, “Have you considered that time with the whip in the Temple courtyard?”

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Of Temptation and Self-Discovery – Sermon for Lent 1, RCL Year B

What is Lent all about?

Some say it’s a time when we are supposed to find the presence of God in everyday life. The Most Rev. Dr. Jonn Sentamu, Archbishop of York from 2005 to 2020, suggested as much in his 2015 Ash Wednesday meditation when he said, “Lent is a time to get to know God better.”[1] The metaphor of keeping Lent as being a journey during which we search for, find, and come to know more of God is so widespread and prevalent, one cannot find its origin.

It seems to be the most common way to think about Lent. But that way isn’t working for me this year, especially as I contemplate Mark’s description of Jesus’ baptism and its aftermath. If in our Lenten discipline we are to be, in some way, doing what a Lenten hymn attributed to St. Gregory the Great says — “keep[ing] vigil with our heavenly lord in his temptation and his fast”[2] — then we should pay particular attention to what really was going on there and seek to do during Lent what seems to be going on with Jesus in the wilderness.

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Of Thomas Jefferson, Ricky Bobby, and Archie Bunker – Sermon for the Last Sunday after Epiphany, RCL Year B

Here we are at the end of the first period of what the church calls “ordinary time” during this liturgical year, the season of Sundays after the Feast of the Epiphany during which we have heard many gospel stories which reveal or manifest (the meaning of epiphany) something about Jesus. On this Sunday, the Sunday before Lent starts on Ash Wednesday, we always hear some version of the story of Jesus’ Transfiguration, a story so important that it is told in the three Synoptic Gospels, alluded to in John’s Gospel, and mentioned in the Second Letter of Peter.

Six days before, Jesus had had a conversation with the Twelve in which he’d asked them who they thought he was. They had said that other people thought Jesus might be a prophet and that some thought he might even be Elijah returned from Heaven or John the Baptizer returned from the dead. Jesus put them on the spot, though, and asked, “But who do you say I am?”[1] Peter answered, “You are the Messiah.”

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Of the River Jordan and Jesus – Sermon for the Baptism of Our Lord, Year B

There’s a story about a pastor giving a children’s sermon. He decides to use a story about forest animals as his starting point, so he gathers the kids around him and begins by asking them a question. He says, “I’m going to describe someone to you and I want you to tell me who it is. This person prepares for winter by gathering nuts and hiding them in a safe place, like inside a hollow tree. Who might that be?” The kids all have a puzzled look on their faces and no one answers. So, the preacher continues, “Well, this person is kind of short. He has whiskers and a bushy tail, and he scampers along branches jumping from tree to tree.” More puzzled looks until, finally, Johnnie raises his hand. The preacher breathes a sigh of relief, and calls on Johnnie, who says, “I know the answer is supposed to be Jesus, but that sure sounds an awful lot like a squirrel to me.”

My best friend (another retired priest) and I often ask one another, “What are you preaching about on Sunday?” and our answer is always “Jesus.” For a preacher, the answer is always supposed to be Jesus. We’re supposed to take Paul as our model; he wrote to the Corinthians, “When I came to you, brothers and sisters, I did not come proclaiming the mystery of God to you in lofty words or wisdom. For I decided to know nothing among you except Jesus Christ, and him crucified.”[1] So we are to do the same, preach Christ and him crucified, or perhaps today preach Christ and him baptized.

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Of Mary and Personal Agency – Sermon for Advent 4, Year B

When I find myself in times of trouble,
Mother Mary comes to me
Speaking words of wisdom, let it be
And in my hour of darkness
she is standing right in front of me
Speaking words of wisdom, let it be[1]

I did not begin this morning with “Happy Christmas” or “Merry Christmas” because, although it’s December 24th, it’s not Christmas; it’s not even Christmas Eve yet! The rest of the world may want you to think it’s Christmas and that it has been since mid-October, but the Episcopal Church insists that it is not yet Christmas. In fact, there’s still more than nine months until Christmas if we believe the good news we just heard from the evangelist Luke! We still have some time to wait for trees and carols and packages, for festive dinners and “chestnuts roasting on an open fire” and the “holy infant so tender and mild.” We still have some of the Advent season to complete and so on this, the Fourth Sunday of Advent, we focus our attention on Mary and consider not the end of her pregnancy, but its beginning, that moment when the Angel Gabriel told her that she had been chosen to be the mother of the Messiah.

Visual artists depict the stories of the bible in many fascinating ways and their works can help us explore scripture’s meaning. Often their images capture or suggest nuances in a story that we might miss just hearing the words. This morning, I’d like to tell you about three paintings that particularly speak to me about the Annunciation. They are the Pre-Raphaelite Dante Gabriel Rosetti’s Ecce Ancilla Domini painted in the 1850s, Florentine painter Sandro Botticelli’s late 15th Century Cestello Annunciation, and a contemporary piece by American artist John Collier.

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Of Everyday Apocalypses – Sermon for Advent 1, RCL Year B

On April 12, a little more than seven months ago, I was privileged to officiate and preach at a service of Choral Evensong at Trinity Episcopal Cathedral in Cleveland. Following the service, on our way home to Medina, my wife Evelyn and I stopped at a Lebanese restaurant in Middleburg Heights for a late dinner in celebration of our 43rd wedding anniversary, which that day was. After a lovely meal of hummus, baba ganoush, spicy beef kafta, and chicken shwarma, we went home to bed. A few hours later, around 2 a.m., I woke up with a horrendous case of heartburn. I took some antacid and went back to sleep sitting up in my favorite armchair. At 7 a.m. the next morning, I woke up knowing that I hadn’t had indigestion after all; I was having a heart attack.

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