Occasional thoughts of an Anglican Episcopal priest

Tag: Romans (Page 1 of 3)

An Unjust War: Sermon for the Third Sunday in Lent – 8 March 2026

There is an aphorism about preaching that says the preacher “must hold the Bible in one hand and the newspaper in the other.” This is often attributed to the influential Swiss theologian Karl Barth, whom Time Magazine in the 1960s called “the greatest living Protestant theologian.” Truth is, however, that he never really said it. What he actually said, in an interview with Time in 1963, was, “Take your Bible and take your newspaper, and read both. But interpret newspapers from your Bible.”[1] In other words, try to understand events in the world through the lens of Scripture and take guidance from it as you seek to live in this world.

As I followed the news media the past few weeks, two stories stood out for me. One was the witness of the women who are the surivors of Jeffrey Epstein’s human trafficking enterprise. The other was the tale of the US Women’s Ice Hockey team who won the Olympic gold medal but were nonetheless made the butt of a joke by the president. It seemed to me that John’s story of Jesus’ long conversation with the Samaritan woman at Jacob’s well offers us a lens through which to view these news stories. So I started making notes for a sermon along those lines.

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Satan Is a Bully: Sermon for the First Sunday in Lent – 22 February 2026

I assume that everyone here has seen A Christmas Story?[1] It’s hard to live in the Cleveland area and not to know about the 1983 cult classic Christmas movie, and by now, with the Turner movie channel running it as a marathon every Christmas, to have seen it. Do you remember the character “Scut” Farkus? That was the bully who, accompanied by his toady Grover Dill, made Ralphie’s life miserable. Until, that is, Ralphie had simply had enough and exploded, knocked Scut down into the snow, and gave him a bloody nose. This morning, I’m going to try to convince you that that’s sort of what’s happening in today’s gospel lesson.

A rather standard way of preaching the Temptations of Christ is to say that Satan’s point is to raise doubts about whether Jesus is who he thinks he is by casting doubt on his relationship with God, and that Jesus’ rejections of the temptations “prove his identity as God’s divine and beloved son.”[2] I’m probably a heretic, but I don’t think that’s the point of this story at all; that’s not what this episode is about.

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Not ORPman’s Prayer: Sermon for Pentecost VII, Proper 12C – 27 July 2025

Do you all know what a tort is? Tort … T-O-R-T … no E on the end; I’m not talking about those wonderful little German or Austrian pastries. A tort is a civil wrong that causes harm to another person, resulting in legal liability for the person who commits the wrong. You leave a puddle of milk on the floor of your grocery store knowing it’s there, then someone slips in it and injures themselves: you have committed a tort. You speed through a stop sign, collide with another car, and injure the driver: you’ve not only broken the law, you’ve committed a tort.

A million years ago when I was in law school studying the law of torts with Professor Bill Lynch of blessed memory, I was introduced to the superhero of Anglo-American civil jurisprudence: the ordinary, reasonably prudent person, often called “ORPman”. ORPman’s super power, as you can tell from his name, is ordinary, reasonable prudence. His conduct is the standard against which allegedly tortious behavior is judged. His conduct is always sensible, never outrageous, not too timid, nor too bold. He is not a coward, but neither is he an excessive risk-taker. His expectations are rational; he is not demanding, but neither is he a doormat.

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The Political Influence of the Trinity: Radical Equality — 15 June 2025

A few weeks ago, as I was looking forward to my annual cover-Rachel’s-vacation gig here at Harcourt Parish, my plan was to preach a sort of two-part sermon on play and playfulness. Seemed like a good summer-time thing to do. Last week, on Pentecost Sunday, I suggested to you that playfulness is a gift of the Holy Spirit, that play is why we were made. Today being Trinity Sunday, I planned to follow-up with a few words about how a metaphor of play and playfulness can help us understand and participate in the relational community which the triune God is.

Then the Immigration and Customs Enforcement doubled down on Mr. Trump’s promises of “mass deportations” across the country, but especially in Southern California and particularly in Los Angeles (where I grew up, by the way). People took to the streets in protest; the administration used that as an excuse to nationalize the California National Guard and met the protesters not only with 2,000 guardsmen but with 700 Marines, as well.

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Come! See How We Play! Sermon for Pentecost –– 8 June 2025

Y’all know who John Wesley is, or was, I’m sure. The Anglican priest who founded Methodism? My paternal grandparents were Methodists and they really tried to make me into one but, for some reason, it didn’t stick. To this day when Evelyn and I visit a Methodist church, I will often turn to her as we are leaving and say, “There’s a reason I’m not a Methodist.”

Don’t get me wrong! Our church has an ongoing and productive ecumenical dialogue with the United Methodist Church and Methodists are fine people. I just don’t want to be one. There’s a reason I’m not a Methodist. To be honest, though, I wasn’t ever really sure what that reason was, but I was sure there must be one.

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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 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 Jesus and Racial Slurs – Sermon for RCL Proper 15A

Heavenly Father,

We have come over a way that with tears has been watered.

We have come, treading our path through the blood of the slaughtered,

God of our weary years,

God of our silent tears,

Thou who hast brought us thus far on the way;

Thou who hast by Thy might,

Led us into the light,

Keep us forever in the path, we pray.

Amen.[1]

Last week, Evelyn and I were in Topeka, Kansas, visiting our son and his family. On Friday afternoon we were at loose ends while the grandkids were at school and their parents were at work, so we decided to visit the Brown vs. Board of Education National Monument. This memorial is a small museum in what was the segregated, all-black Monroe Elementary School south of Topeka’s downtown. I’m glad we went to see it. It is a remarkable place, and a fascinating if sobering reminder of how bad racism has been in this country and how much further we still have to go to remove that stain from our nation.

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Competitive Yeast – Sermon for RCL Proper 12A

When I was a sophomore in college, I lived in a dormitory suite with nine other guys: six bedrooms, two sitting rooms, and a large locker-room style bathroom. About mid-way through the first semester, one of our number, a 3rd-year biochemistry major, suggested that set up a small brewery in one of the sitting rooms. We all read up on how to make beer and thought it was a great idea; so we helped him do it. It takes three to four weeks to make a batch of beer, so over the next few months we made quite a bit of beer.

Then, late in the spring semester, one of our roommates had a chance to get some yeast from a famous California champagne producer, so we thought we’d use it in our beer. We thought we’d be super-cool making beer with champagne yeast and our beer would be magnificent; we weren’t and it wasn’t. In fact, it was downright awful.

It turns out that not all yeasts are the same!

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