John 11:32-44
When Mary came where Jesus was and saw him, she knelt at his feet and said to him, "Lord, if you had been here, my brother would not have died." When Jesus saw her weeping, and the Jews who came with her also weeping, he was greatly disturbed in spirit and deeply moved. He said, "Where have you laid him?" They said to him, "Lord, come and see." Jesus began to weep. So the Jews said, "See how he loved him!" But some of them said, "Could not he who opened the eyes of the blind man have kept this man from dying?"Then Jesus, again greatly disturbed, came to the tomb. It was a cave, and a stone was lying against it. Jesus said, "Take away the stone." Martha, the sister of the dead man, said to him, "Lord, already there is a stench because he has been dead four days." Jesus said to her, "Did I not tell you that if you believed, you would see the glory of God?" So they took away the stone. And Jesus looked upward and said, "Father, I thank you for having heard me. I knew that you always hear me, but I have said this for the sake of the crowd standing here, so that they may believe that you sent me." When he had said this, he cried with a loud voice, "Lazarus, come out!" The dead man came out, his hands and feet bound with strips of cloth, and his face wrapped in a cloth. Jesus said to them, "Unbind him, and let him go."
How has Jesus used others to “unbind” you?
Monday, October 26, 2009
Sermon, October 25
October 25
Proper 25
Job 42:1-6, 10-17
Hebrews 7:23-28
Mark 10:46-52
Ask a person on any given morning, “how did you sleep last night”, the response will usually fall somewhere between, “ok” and “not very good”. At least, that’s the impression I get. Most of us, most nights are not getting a great nights sleep. There might be lots of reasons for this: the overall sense of anxiety and tension that is in the air. The fact that TV stations broadcast all night long, internet is available all night long. The world never sleeps, so neither do we. Illness in the home effects the sleep of everyone that is there. There are many factors, physical and emotional that cut into our sleep.
In response, to this epidemic of insomnia, there are many suggestions on how to improve your sleep. Some suggest sleeping medication. Some suggest watching what you eat or drink in the hours before you sleep. Cut down on the spicey food, and caffeine. Some suggest following the same schedule each night, having a regular bed time, and taking time before going to bed to wind down. Turn the tv off well before you go to bed. Go to bed calm and sleep improves.
Another option would be to buy some eye coverings to shut out any and all light. Of all the options, this seems to me to be the most frightening. I am not sure that I could sleep in the midst of such total darkness. Plus, I think I would be afraid that waking up in the morning I just might forget to take the blindfolds off. Imagine the danger of forgetting to take off the blindfold. With my blindfold on, I just might walk into the closet instead of the bathroom. How would I make my morning coffee. How wo0uld I drive to work? How would I find my clothes. Yes indeed. Living life in blindfolds would be disastrous.
Our readings this morning are about learning to see clearly. The book of Job is not a biography. Rather, it is a short story that is meant to teach. The readers of Job are taught how to see “suffering”. Job was written in a time when people were taught that the good were always blessed, and the evil always suffered. Yet, many could “see” that this simply was not true. To believe that the good are always blessed and that the evil are always punished, one has to be blind to the way the world really is. It takes a certain amount of blindness to believe that only evil people suffer or to believe that all riches and comforts are proof of a persons goodness. Job stands for many persons in the world, good, holy God fearing people who suffered tremendously. The story of Job teaches us that in this world there is a randomness to suffering. Too often the innocent do suffer, and the guilty seem to live very comfortably. It is through his suffering that Job comes to see that God is found not surrounded by riches and comforts, but God is found in the midst of suffering.
As I have read the Gospel throughout the week, the phrase that stood out to me most powerfully, was the response Bartimaeus gave when Jesus asked him: “What is it you want me to do for you?” “Teacher”, Bartimaeus said, “I want to see again.” I wonder: Why did he call Jesus “teacher”? Might you not expect him to refer to him as “Healer” or “Miracle worker”? Why teacher? Could it be that the Gospel is trying to teach us that the ability to see is something that is learned. “I want to see again.” At one time, Bartimaeus could see. Now, He wants to see again. Teacher, Teach me to see again. Perhaps Bartimaeus is a symbol of the person who puts on blindfolds and forgets to take them off.
Do you ever wear blindfolds so that you do not have to see the truth of your life. Do you ever wear blindfolds so you don’t have to see how your actions, your words are hurting those around you? Do you ever wear blindfolds so you do not have to look at your self, So you do not have to see how anger, and jealousy and resentment are turning your heart cold. Do you ever wear blindfolds so you do not have to look at the suffering in the world. So you do not have to see the ravages of violence, poverty and disease. Do you ever wear blindfolds so you do not have to see that the comforts we take for granted cause suffering to others? Do you ever wear blindfolds so you do not have to see the injustices which surround us in our city, our nation and in the world.
Sometimes it is as if we have put blindfolds over our eyes and left them there. We are blind. Jesus have mercy on us. Teacher restore our sight. Teacher, help us to see again.
After he his healed, the Gospel tells us that Bartimaeus follows Jesus on the way. “On the way” where? “The way” for Mark is the way of the cross. On the way to resurrection through suffering. On the way to life through death. The Gospel is teaching us that the way to find God is not to flee from suffering but to pass through it. In the Eucharistic Prayer that we will offer in a few minutes, we will pray: Open our eyes to see you hand at work in the world about us. Open our eyes, take off our blindfolds. Teach us to see again. Teach us to see you in the suffering of the world. Teach us to see you in those who are today crucified on the crosses of poverty, disease, injustice and war.
After he is healed, after the teacher restores his sight, Bartimaeus springs into action. The Gospel invites us to do the same. When we take our blindfolds off, we act. Might I suggest to you all that each one of us, reads one article this week about suffering and poverty. One article about homelessness, one article about the suffering caused by global climate change. One article that will help us take off our blindfold and see again. And after reading one article, may we act. May each of do something, one thing to care for the poor. May we write one letter to congress, may we bring one can of food for a pantry, may we give one hour in service of the community, may we say one prayer for those who suffer.
May we take off our blindfolds and see. May we spring to our feet and act. May we follow Jesus on the way. Maybe when we see, maybe when we act, maybe when we truly follow Jesus on the way, we will finally come to the end of a day, lay down, and get a good nights sleep.
Proper 25
Job 42:1-6, 10-17
Hebrews 7:23-28
Mark 10:46-52
Ask a person on any given morning, “how did you sleep last night”, the response will usually fall somewhere between, “ok” and “not very good”. At least, that’s the impression I get. Most of us, most nights are not getting a great nights sleep. There might be lots of reasons for this: the overall sense of anxiety and tension that is in the air. The fact that TV stations broadcast all night long, internet is available all night long. The world never sleeps, so neither do we. Illness in the home effects the sleep of everyone that is there. There are many factors, physical and emotional that cut into our sleep.
In response, to this epidemic of insomnia, there are many suggestions on how to improve your sleep. Some suggest sleeping medication. Some suggest watching what you eat or drink in the hours before you sleep. Cut down on the spicey food, and caffeine. Some suggest following the same schedule each night, having a regular bed time, and taking time before going to bed to wind down. Turn the tv off well before you go to bed. Go to bed calm and sleep improves.
Another option would be to buy some eye coverings to shut out any and all light. Of all the options, this seems to me to be the most frightening. I am not sure that I could sleep in the midst of such total darkness. Plus, I think I would be afraid that waking up in the morning I just might forget to take the blindfolds off. Imagine the danger of forgetting to take off the blindfold. With my blindfold on, I just might walk into the closet instead of the bathroom. How would I make my morning coffee. How wo0uld I drive to work? How would I find my clothes. Yes indeed. Living life in blindfolds would be disastrous.
Our readings this morning are about learning to see clearly. The book of Job is not a biography. Rather, it is a short story that is meant to teach. The readers of Job are taught how to see “suffering”. Job was written in a time when people were taught that the good were always blessed, and the evil always suffered. Yet, many could “see” that this simply was not true. To believe that the good are always blessed and that the evil are always punished, one has to be blind to the way the world really is. It takes a certain amount of blindness to believe that only evil people suffer or to believe that all riches and comforts are proof of a persons goodness. Job stands for many persons in the world, good, holy God fearing people who suffered tremendously. The story of Job teaches us that in this world there is a randomness to suffering. Too often the innocent do suffer, and the guilty seem to live very comfortably. It is through his suffering that Job comes to see that God is found not surrounded by riches and comforts, but God is found in the midst of suffering.
As I have read the Gospel throughout the week, the phrase that stood out to me most powerfully, was the response Bartimaeus gave when Jesus asked him: “What is it you want me to do for you?” “Teacher”, Bartimaeus said, “I want to see again.” I wonder: Why did he call Jesus “teacher”? Might you not expect him to refer to him as “Healer” or “Miracle worker”? Why teacher? Could it be that the Gospel is trying to teach us that the ability to see is something that is learned. “I want to see again.” At one time, Bartimaeus could see. Now, He wants to see again. Teacher, Teach me to see again. Perhaps Bartimaeus is a symbol of the person who puts on blindfolds and forgets to take them off.
Do you ever wear blindfolds so that you do not have to see the truth of your life. Do you ever wear blindfolds so you don’t have to see how your actions, your words are hurting those around you? Do you ever wear blindfolds so you do not have to look at your self, So you do not have to see how anger, and jealousy and resentment are turning your heart cold. Do you ever wear blindfolds so you do not have to look at the suffering in the world. So you do not have to see the ravages of violence, poverty and disease. Do you ever wear blindfolds so you do not have to see that the comforts we take for granted cause suffering to others? Do you ever wear blindfolds so you do not have to see the injustices which surround us in our city, our nation and in the world.
Sometimes it is as if we have put blindfolds over our eyes and left them there. We are blind. Jesus have mercy on us. Teacher restore our sight. Teacher, help us to see again.
After he his healed, the Gospel tells us that Bartimaeus follows Jesus on the way. “On the way” where? “The way” for Mark is the way of the cross. On the way to resurrection through suffering. On the way to life through death. The Gospel is teaching us that the way to find God is not to flee from suffering but to pass through it. In the Eucharistic Prayer that we will offer in a few minutes, we will pray: Open our eyes to see you hand at work in the world about us. Open our eyes, take off our blindfolds. Teach us to see again. Teach us to see you in the suffering of the world. Teach us to see you in those who are today crucified on the crosses of poverty, disease, injustice and war.
After he is healed, after the teacher restores his sight, Bartimaeus springs into action. The Gospel invites us to do the same. When we take our blindfolds off, we act. Might I suggest to you all that each one of us, reads one article this week about suffering and poverty. One article about homelessness, one article about the suffering caused by global climate change. One article that will help us take off our blindfold and see again. And after reading one article, may we act. May each of do something, one thing to care for the poor. May we write one letter to congress, may we bring one can of food for a pantry, may we give one hour in service of the community, may we say one prayer for those who suffer.
May we take off our blindfolds and see. May we spring to our feet and act. May we follow Jesus on the way. Maybe when we see, maybe when we act, maybe when we truly follow Jesus on the way, we will finally come to the end of a day, lay down, and get a good nights sleep.
Tuesday, September 22, 2009
Gospel for September 27 with reflections
Mark 9:38-50
John said to Jesus, "Teacher, we saw someone casting out demons in your name, and we tried to stop him, because he was not following us." But Jesus said, "Do not stop him; for no one who does a deed of power in my name will be able soon afterward to speak evil of me. Whoever is not against us is for us. For truly I tell you, whoever gives you a cup of water to drink because you bear the name of Christ will by no means lose the reward.
"If any of you put a stumbling block before one of these little ones who believe in me, it would be better for you if a great millstone were hung around your neck and you were thrown into the sea. If your hand causes you to stumble, cut it off; it is better for you to enter life maimed than to have two hands and to go to hell, to the unquenchable fire. And if your foot causes you to stumble, cut it off; it is better for you to enter life lame than to have two feet and to be thrown into hell., And if your eye causes you to stumble, tear it out; it is better for you to enter the kingdom of God with one eye than to have two eyes and to be thrown into hell, where their worm never dies, and the fire is never quenched.
"For everyone will be salted with fire. Salt is good; but if salt has lost its saltiness, how can you season it? Have salt in yourselves, and be at peace with one another."
From today's Gospel reading:"If your hand causes you to sin, cut it off....If your foot causes you to sin, cut it off.... And if your eye causes you to sin, pluck it out.
"Reflection:Jesus tells us to cut off a hand or foot or pluck out an eye if they cause us to sin. We get the point -- don't we? Sin is serious, not just for us, but for the community. One person might sin; but the whole community suffers -- especially "the little ones" -- those whose faith is vulnerable. He's calling us to make whatever changes we must to live his life, He knows making serious change can be as painful as cutting off a limb.
So he is here to encourage and enable us. So we ask ourselves: What necessary changes must I make now to follow Jesus more closely?What's holding me back?Do I believe he will be there to help me, once I determine to do something? The Rev. John Boll OP, The Preachers Exchange
John said to Jesus, "Teacher, we saw someone casting out demons in your name, and we tried to stop him, because he was not following us." But Jesus said, "Do not stop him; for no one who does a deed of power in my name will be able soon afterward to speak evil of me. Whoever is not against us is for us. For truly I tell you, whoever gives you a cup of water to drink because you bear the name of Christ will by no means lose the reward.
"If any of you put a stumbling block before one of these little ones who believe in me, it would be better for you if a great millstone were hung around your neck and you were thrown into the sea. If your hand causes you to stumble, cut it off; it is better for you to enter life maimed than to have two hands and to go to hell, to the unquenchable fire. And if your foot causes you to stumble, cut it off; it is better for you to enter life lame than to have two feet and to be thrown into hell., And if your eye causes you to stumble, tear it out; it is better for you to enter the kingdom of God with one eye than to have two eyes and to be thrown into hell, where their worm never dies, and the fire is never quenched.
"For everyone will be salted with fire. Salt is good; but if salt has lost its saltiness, how can you season it? Have salt in yourselves, and be at peace with one another."
From today's Gospel reading:"If your hand causes you to sin, cut it off....If your foot causes you to sin, cut it off.... And if your eye causes you to sin, pluck it out.
"Reflection:Jesus tells us to cut off a hand or foot or pluck out an eye if they cause us to sin. We get the point -- don't we? Sin is serious, not just for us, but for the community. One person might sin; but the whole community suffers -- especially "the little ones" -- those whose faith is vulnerable. He's calling us to make whatever changes we must to live his life, He knows making serious change can be as painful as cutting off a limb.
So he is here to encourage and enable us. So we ask ourselves: What necessary changes must I make now to follow Jesus more closely?What's holding me back?Do I believe he will be there to help me, once I determine to do something? The Rev. John Boll OP, The Preachers Exchange
Sunday, August 30, 2009
Sunday Gospel and Forum Question for September 6, 2009
Mark 7:24-37
Jesus set out and went away to the region of Tyre. He entered a house and did not want anyone to know he was there. Yet he could not escape notice, but a woman whose little daughter had an unclean spirit immediately heard about him, and she came and bowed down at his feet. Now the woman was a Gentile, of Syrophoenician origin. She begged him to cast the demon out of her daughter. He said to her, "Let the children be fed first, for it is not fair to take the children's food and throw it to the dogs." But she answered him, "Sir, even the dogs under the table eat the children's crumbs." Then he said to her, "For saying that, you may go-- the demon has left your daughter." So she went home, found the child lying on the bed, and the demon gone. Then he returned from the region of Tyre, and went by way of Sidon towards the Sea of Galilee, in the region of the Decapolis. They brought to him a deaf man who had an impediment in his speech; and they begged him to lay his hand on him. He took him aside in private, away from the crowd, and put his fingers into his ears, and he spat and touched his tongue. Then looking up to heaven, he sighed and said to him, "Ephphatha," that is, "Be opened." And immediately his ears were opened, his tongue was released, and he spoke plainly. Then Jesus ordered them to tell no one; but the more he ordered them, the more zealously they proclaimed it. They were astounded beyond measure, saying, "He has done everything well; he even makes the deaf to hear and the mute to speak."
Has there been a time in your life when Jesus miraclously “opened” your ears, your eyes, or your heart?
Jesus set out and went away to the region of Tyre. He entered a house and did not want anyone to know he was there. Yet he could not escape notice, but a woman whose little daughter had an unclean spirit immediately heard about him, and she came and bowed down at his feet. Now the woman was a Gentile, of Syrophoenician origin. She begged him to cast the demon out of her daughter. He said to her, "Let the children be fed first, for it is not fair to take the children's food and throw it to the dogs." But she answered him, "Sir, even the dogs under the table eat the children's crumbs." Then he said to her, "For saying that, you may go-- the demon has left your daughter." So she went home, found the child lying on the bed, and the demon gone. Then he returned from the region of Tyre, and went by way of Sidon towards the Sea of Galilee, in the region of the Decapolis. They brought to him a deaf man who had an impediment in his speech; and they begged him to lay his hand on him. He took him aside in private, away from the crowd, and put his fingers into his ears, and he spat and touched his tongue. Then looking up to heaven, he sighed and said to him, "Ephphatha," that is, "Be opened." And immediately his ears were opened, his tongue was released, and he spoke plainly. Then Jesus ordered them to tell no one; but the more he ordered them, the more zealously they proclaimed it. They were astounded beyond measure, saying, "He has done everything well; he even makes the deaf to hear and the mute to speak."
Has there been a time in your life when Jesus miraclously “opened” your ears, your eyes, or your heart?
Sermon for August 30, 2009
Sermon August 30, 2009Prop 17BSong of Solomon 2:8-13James 1:17-27Mark 7:1-23
One of the delightful gifts of sons growing into young adult hood is getting to know the young women in their lives. As some of you know, our middle son’s girl friend lived with Linda and I this past spring. What was most delightful is that while Erin was living with us, Ben was still in Mount Pleasant finishing his degree. It was a gift to get to know Erin as a person, and not just as someone who came along with Ben.
After she graduated this past spring, Erin was offered a teaching position at Marysville High School just south of Port Huron. The weekend after she was offered the position, Erin came to our house, bubbling with excitement about her new job and community. Her only complaint was that when she was scouting out apartments a landlord asked her what she would be teaching. “High school English and History” she said enthusiastically. “Oh, I am sorry, that is too bad“, he responded. Erin was beside herself, almost offended by his comment. “What did he mean by that? Why was he sorry? What is “too bad” about teaching high schoolers English and History?
Well, I have to confess I did not say what I was thinking. I did not tell her that as I remember high school my high school classes in English and History I knew what he meant by too bad, and so sorry.
Do you remember high school English and History? Do you remember diagramming sentences, and practicing all the rules of grammar? Do you remember memorizing dates and names and places that seemed to be of absolutely no use then, now, or forever? Do you remember papers covered with red ink?
Because I so sadly remember those teachers who made English and History such sorrowful experiences, I more gladly remember the magnificent teachers. I remember Mrs. Willard and Mrs. Brooks who brought history and literature to life for me in high school. I remember college professors: Don Spitzka who spent weeks on the poem Dover Beach, and Tom McInerny who spent almost a whole semester talking about the 1912 presidential election. It was these great teachers whose passion for teaching, for students, and for their subjects helped me to fall in love in with history and literature.
Our readings this weekend present us with two styles of teachers. In the Gospel, there are the Pharisees. The Pharisees knew that the rules were important. The Pharisees feared that without the rules to govern the Jewish religion, the people would get so sloppy in their faith that they risked losing their faith. The Pharisees, at their best, loved their God, Yahweh, and wanted to be sure that faith in Yahweh would remain strong. But, at their worst the Pharisees fell so much in love with the laws and the rules, that they failed to recognize Yahweh in the flesh. They loved their law so much, that they did not love Jesus. They loved the law so much, they used the law to put God to death.
Jesus knew and kept the rules and the laws. Jesus did not come to abolish the law, but to fulfill it. Jesus came to teach that faith was not about following rules, not about loving laws, but about loving God. Faith for Jesus was about loving that which God loves: God’s creation, God’s children.
The Song of Solomon, which is our reading from the Hebrew Scripture today is a poem about love. Most believe that it was not originally written about God, but rather was a love song written by lovers to their beloved. It’s place in scripture reminds us that God‘s love is revealed in human love. The song is a reminder that to love another person is to experience God. To love another person is to see the face of God. The Song of Solomon is not about laws and rules, but about human love in all of its passion. In this song about human love we learn of the passionate love which is at the heart of the relationship between God and God’s people.
The Epistle of James was written in the years just after the life of Jesus. In this Epistle, James invites his readers to consider how love is to be lived out. The perfect law of love is enacted not in what we hear, not in what we think, but in how we act. The perfect law of love is not about how well we keep ritual laws of washing pots, cups kettles, or even our hands, but about how pure we keep our hearts. The perfect law of love is fulfilled in keeping ourselves unstained by the violence, the greed, the seductions, the hatred of our world. The perfect law of love is fulfilled by living gratefully and generously. The perfect law of love is fulfilled when we are mindful of the words we speak. The perfect law of love is fulfilled when we care for widows and orphans.
Dear friends, today we give thanks for teachers. We give thanks for those who taught us how to diagram sentences, those who taught us the rules of grammar, those who helped us memorize all those dates, and all those persons who were important in history. Today we give thanks for those teachers whose passion helped bring English, and History and Math, and Chemistry, and Physics, and Business and Music, and every other subject to life. Friends, today we give thanks for those who taught us the rules, and commandments and traditions of our faith. We give thanks for those whose passion helped bring our faith to life, those whose passion for God taught us how to love God, others and our self.
We pray that we might live what we have learned. May we love our self and others as beloved daughters and sons of God. May we be grateful. May we be generous. May we unstained by the world. May we care for widows and orphans. May we love as God loves, not in only in hearing and in keeping laws. May our love be lived in action.
One of the delightful gifts of sons growing into young adult hood is getting to know the young women in their lives. As some of you know, our middle son’s girl friend lived with Linda and I this past spring. What was most delightful is that while Erin was living with us, Ben was still in Mount Pleasant finishing his degree. It was a gift to get to know Erin as a person, and not just as someone who came along with Ben.
After she graduated this past spring, Erin was offered a teaching position at Marysville High School just south of Port Huron. The weekend after she was offered the position, Erin came to our house, bubbling with excitement about her new job and community. Her only complaint was that when she was scouting out apartments a landlord asked her what she would be teaching. “High school English and History” she said enthusiastically. “Oh, I am sorry, that is too bad“, he responded. Erin was beside herself, almost offended by his comment. “What did he mean by that? Why was he sorry? What is “too bad” about teaching high schoolers English and History?
Well, I have to confess I did not say what I was thinking. I did not tell her that as I remember high school my high school classes in English and History I knew what he meant by too bad, and so sorry.
Do you remember high school English and History? Do you remember diagramming sentences, and practicing all the rules of grammar? Do you remember memorizing dates and names and places that seemed to be of absolutely no use then, now, or forever? Do you remember papers covered with red ink?
Because I so sadly remember those teachers who made English and History such sorrowful experiences, I more gladly remember the magnificent teachers. I remember Mrs. Willard and Mrs. Brooks who brought history and literature to life for me in high school. I remember college professors: Don Spitzka who spent weeks on the poem Dover Beach, and Tom McInerny who spent almost a whole semester talking about the 1912 presidential election. It was these great teachers whose passion for teaching, for students, and for their subjects helped me to fall in love in with history and literature.
Our readings this weekend present us with two styles of teachers. In the Gospel, there are the Pharisees. The Pharisees knew that the rules were important. The Pharisees feared that without the rules to govern the Jewish religion, the people would get so sloppy in their faith that they risked losing their faith. The Pharisees, at their best, loved their God, Yahweh, and wanted to be sure that faith in Yahweh would remain strong. But, at their worst the Pharisees fell so much in love with the laws and the rules, that they failed to recognize Yahweh in the flesh. They loved their law so much, that they did not love Jesus. They loved the law so much, they used the law to put God to death.
Jesus knew and kept the rules and the laws. Jesus did not come to abolish the law, but to fulfill it. Jesus came to teach that faith was not about following rules, not about loving laws, but about loving God. Faith for Jesus was about loving that which God loves: God’s creation, God’s children.
The Song of Solomon, which is our reading from the Hebrew Scripture today is a poem about love. Most believe that it was not originally written about God, but rather was a love song written by lovers to their beloved. It’s place in scripture reminds us that God‘s love is revealed in human love. The song is a reminder that to love another person is to experience God. To love another person is to see the face of God. The Song of Solomon is not about laws and rules, but about human love in all of its passion. In this song about human love we learn of the passionate love which is at the heart of the relationship between God and God’s people.
The Epistle of James was written in the years just after the life of Jesus. In this Epistle, James invites his readers to consider how love is to be lived out. The perfect law of love is enacted not in what we hear, not in what we think, but in how we act. The perfect law of love is not about how well we keep ritual laws of washing pots, cups kettles, or even our hands, but about how pure we keep our hearts. The perfect law of love is fulfilled in keeping ourselves unstained by the violence, the greed, the seductions, the hatred of our world. The perfect law of love is fulfilled by living gratefully and generously. The perfect law of love is fulfilled when we are mindful of the words we speak. The perfect law of love is fulfilled when we care for widows and orphans.
Dear friends, today we give thanks for teachers. We give thanks for those who taught us how to diagram sentences, those who taught us the rules of grammar, those who helped us memorize all those dates, and all those persons who were important in history. Today we give thanks for those teachers whose passion helped bring English, and History and Math, and Chemistry, and Physics, and Business and Music, and every other subject to life. Friends, today we give thanks for those who taught us the rules, and commandments and traditions of our faith. We give thanks for those whose passion helped bring our faith to life, those whose passion for God taught us how to love God, others and our self.
We pray that we might live what we have learned. May we love our self and others as beloved daughters and sons of God. May we be grateful. May we be generous. May we unstained by the world. May we care for widows and orphans. May we love as God loves, not in only in hearing and in keeping laws. May our love be lived in action.
Sunday, August 23, 2009
Sermon, August 23, 2009
The Twelfth Sunday after Pentecost
August 23, 2009
I Kings 8:22-43
Psalm 84
Ephesians 6:10-20
John 6:51-58
Gracious God help me to preach in a way that is good news to the poor , the weak, the widows and the orphans and all those who are most vulnerable. Help me to preach in a way that honors and respects those who will suffer and die today for your Gospel . Help me to preach in a way that seeks not my glory but yours. Not the growth of this church, but the spread of your kingdom.
Whenever I meet with parents and godparents to talk about baptism, I begin by asking them to remember at least 10 stories from scripture which involve water. Usually they are able to come up almost ten: the story of creation where God divides the land from the sea, the crossing of the red sea, Moses being rescued from the water, noah’s ark, the Baptism of Jesus, Jesus calming and walking on the sea, Jesus turning water into wine. They remember some of the miracles of healing that take place in water, the sermons Jesus preached from a boat on the water. Indeed, water is present in scripture stories from the beginning of the bible to the end, from Genesis to Revelation.
Almost as prevalent as stories about water, are biblical strories about food, about eating and drinking: (How many stories about food can you think of…can we come up with 10.) In the Hebrew Scriptures, Abraham and Sara provide food to guests who are messengers of God. The Hebrew people eat the Passover meal. As they flee, they complain about the food they are forced to eat in the wilderness, God provides them with manna, and quail, food from heaven. The Hebrew Scriptures are filled stories of food sacrificed to Yahweh, as well as rules of purity associated with food. In the Gospels, Jesus eats countless meals with the disciples, Pharisees, tax collectors, prostitutes and sinners. Jesus appears on the lakeshore after the resurrection and eats breakfast with his friends, he breaks bread at his last supper before his crucifixion and in Emmaus on the evening of the resurrection. Jesus multiplies bread and feeds thousands. Throughout the books of scripture, one of the images of the fullness of God’s realm is that of a banquet with an abundance of fine food and choice wine.
Food, sharing meals is central in the history of the Jewish people and in the life and ministry of Jesus. As a faithful Jew, Jesus would have appreciated the deep symbolism of food. We often take the abundance of food for granted. But, in most of the world , throughout most of history one’s next meal is seldom taken for granted. For most people throughout history, there is great uncertainty about how long food supplies will last, how long before food will run out. Because of this, in the Scripture, to share food with someone symbolized deep friendship, and intimacy. In the scripture, God and Jesus eats with people to symbolize the deep intimate love that God has for people.
For the past 5 weeks, our Gospel reading has been taken from the 6th Chapter of John. Beginning with an account of the miracle in which Jesus multiplies bread and feeds thousands of people, John’s Gospel has offered an ever deepening reflection about Jesus, as the bread of life. I believe this is the only chapter in the Scripture that is read over the course five consecutive Sundays. I would like to suggest that the reason we have been invited to spend so much time with the Chapter of John is central to our faith. This chapter speaks to the very core about who Jesus is, and who we are as his disciples. In this chapter Jesus deepens the symbolism of food and intimacy to its most profound and richest level. In this chapter, Jesus proclaims that not only does God prepare the banquet and eat with his people, but God in fact becomes food for that people. God not only shares a meal, God becomes the meal which people devour. This idea was so offensive, so scandalous, that the early Christians were mocked as those who ate their God. Indeed, it is almost offensive even to us today…..this bread we eat is the flesh of Jesus, the wine we drink is the blood of Jesus. In this bread and wine, God becomes our food, God becomes part of us. We are nourished on the very body and blood of God.
John’s 6th chapter is proclaiming that in eating and drinking, the bread and wine, the flesh and blood of Jesus, Jesus comes to abide in us. And, as Jesus body abides in us, God who abides in Jesus, also abides in us. The Gospel is proclaiming that by eating this bread and wine we are transformed. We become that which we eat and drink. As we eat and drink the flesh and blood of Jesus, we become the flesh and blood of Jesus in our world today. As we eat and drink the body and blood of Jesus, we are transformed. We no longer see only with human eyes, but we begin to see with the eyes of Jesus. we begin to see with the eyes of God. We no longer work with human hands, but with the hands of Jesus. We begin to work the hands of God. We no longer love with human hearts, but with the heart of Jesus. We begin to love with the heart of God.
In the days of Jesus, such talk was offensive. At the beginning of the John’s 6th chapter, the huge crowd was ready to make Jesus king. In today’s Gospel, the end of that chapter, all but a few have deserted him. The idea of God becoming their food was too much for them to bear.
Is this difficult teaching too much for you? Is the thought of Jesus truly present in this bread and wine too scandalous to you? Are you willing to willing to become the one eat? Are you willing to be the eyes and the hands and the heart of God? Are you willing to let God live and act in your flesh? Today, as our planet is in such danger, are you willing to enflesh God’s love for creation? Today when thousands of people lack food and water are you willing to enflesh God’s justice in our world? Today, as our nation debates health care reform are you willing to enflesh God’s healing presence? To enflesh God's healing presence does not mean that we side with one reform plan or another. What matters is that we side with God. Are we will to side with a God who always makes a divine option for the poor? Are we willing to side not those who benefit from the way things are, but with those whom God sides with--- the poor, the broken, the lame, the sick, and those in need of healing. Are you willing to let God use your flesh to be the voice of those are left out of the debate---the least, the lost, and the lowly.
The words of Jesus are challenging, and offensive. John’s 6th chapter ends with Jesus asking his closest friends, is this too much? “do you also wish to go away?” The question is meant for us as well. Do we wish to go away? May we have the courage to respond, with Simon Peter: "Lord to whom shall we go? You have the words to eternal life."
August 23, 2009
I Kings 8:22-43
Psalm 84
Ephesians 6:10-20
John 6:51-58
Gracious God help me to preach in a way that is good news to the poor , the weak, the widows and the orphans and all those who are most vulnerable. Help me to preach in a way that honors and respects those who will suffer and die today for your Gospel . Help me to preach in a way that seeks not my glory but yours. Not the growth of this church, but the spread of your kingdom.
Whenever I meet with parents and godparents to talk about baptism, I begin by asking them to remember at least 10 stories from scripture which involve water. Usually they are able to come up almost ten: the story of creation where God divides the land from the sea, the crossing of the red sea, Moses being rescued from the water, noah’s ark, the Baptism of Jesus, Jesus calming and walking on the sea, Jesus turning water into wine. They remember some of the miracles of healing that take place in water, the sermons Jesus preached from a boat on the water. Indeed, water is present in scripture stories from the beginning of the bible to the end, from Genesis to Revelation.
Almost as prevalent as stories about water, are biblical strories about food, about eating and drinking: (How many stories about food can you think of…can we come up with 10.) In the Hebrew Scriptures, Abraham and Sara provide food to guests who are messengers of God. The Hebrew people eat the Passover meal. As they flee, they complain about the food they are forced to eat in the wilderness, God provides them with manna, and quail, food from heaven. The Hebrew Scriptures are filled stories of food sacrificed to Yahweh, as well as rules of purity associated with food. In the Gospels, Jesus eats countless meals with the disciples, Pharisees, tax collectors, prostitutes and sinners. Jesus appears on the lakeshore after the resurrection and eats breakfast with his friends, he breaks bread at his last supper before his crucifixion and in Emmaus on the evening of the resurrection. Jesus multiplies bread and feeds thousands. Throughout the books of scripture, one of the images of the fullness of God’s realm is that of a banquet with an abundance of fine food and choice wine.
Food, sharing meals is central in the history of the Jewish people and in the life and ministry of Jesus. As a faithful Jew, Jesus would have appreciated the deep symbolism of food. We often take the abundance of food for granted. But, in most of the world , throughout most of history one’s next meal is seldom taken for granted. For most people throughout history, there is great uncertainty about how long food supplies will last, how long before food will run out. Because of this, in the Scripture, to share food with someone symbolized deep friendship, and intimacy. In the scripture, God and Jesus eats with people to symbolize the deep intimate love that God has for people.
For the past 5 weeks, our Gospel reading has been taken from the 6th Chapter of John. Beginning with an account of the miracle in which Jesus multiplies bread and feeds thousands of people, John’s Gospel has offered an ever deepening reflection about Jesus, as the bread of life. I believe this is the only chapter in the Scripture that is read over the course five consecutive Sundays. I would like to suggest that the reason we have been invited to spend so much time with the Chapter of John is central to our faith. This chapter speaks to the very core about who Jesus is, and who we are as his disciples. In this chapter Jesus deepens the symbolism of food and intimacy to its most profound and richest level. In this chapter, Jesus proclaims that not only does God prepare the banquet and eat with his people, but God in fact becomes food for that people. God not only shares a meal, God becomes the meal which people devour. This idea was so offensive, so scandalous, that the early Christians were mocked as those who ate their God. Indeed, it is almost offensive even to us today…..this bread we eat is the flesh of Jesus, the wine we drink is the blood of Jesus. In this bread and wine, God becomes our food, God becomes part of us. We are nourished on the very body and blood of God.
John’s 6th chapter is proclaiming that in eating and drinking, the bread and wine, the flesh and blood of Jesus, Jesus comes to abide in us. And, as Jesus body abides in us, God who abides in Jesus, also abides in us. The Gospel is proclaiming that by eating this bread and wine we are transformed. We become that which we eat and drink. As we eat and drink the flesh and blood of Jesus, we become the flesh and blood of Jesus in our world today. As we eat and drink the body and blood of Jesus, we are transformed. We no longer see only with human eyes, but we begin to see with the eyes of Jesus. we begin to see with the eyes of God. We no longer work with human hands, but with the hands of Jesus. We begin to work the hands of God. We no longer love with human hearts, but with the heart of Jesus. We begin to love with the heart of God.
In the days of Jesus, such talk was offensive. At the beginning of the John’s 6th chapter, the huge crowd was ready to make Jesus king. In today’s Gospel, the end of that chapter, all but a few have deserted him. The idea of God becoming their food was too much for them to bear.
Is this difficult teaching too much for you? Is the thought of Jesus truly present in this bread and wine too scandalous to you? Are you willing to willing to become the one eat? Are you willing to be the eyes and the hands and the heart of God? Are you willing to let God live and act in your flesh? Today, as our planet is in such danger, are you willing to enflesh God’s love for creation? Today when thousands of people lack food and water are you willing to enflesh God’s justice in our world? Today, as our nation debates health care reform are you willing to enflesh God’s healing presence? To enflesh God's healing presence does not mean that we side with one reform plan or another. What matters is that we side with God. Are we will to side with a God who always makes a divine option for the poor? Are we willing to side not those who benefit from the way things are, but with those whom God sides with--- the poor, the broken, the lame, the sick, and those in need of healing. Are you willing to let God use your flesh to be the voice of those are left out of the debate---the least, the lost, and the lowly.
The words of Jesus are challenging, and offensive. John’s 6th chapter ends with Jesus asking his closest friends, is this too much? “do you also wish to go away?” The question is meant for us as well. Do we wish to go away? May we have the courage to respond, with Simon Peter: "Lord to whom shall we go? You have the words to eternal life."
Wednesday, August 19, 2009
Gospel Reflection
The Gospel for Sunday August 23 is John 6:26-59
Share your reflections on the following questions:
How does Jesus abide in you? How do you abide in Jesus?
How does Jesus abide in our congregation?
How do we abide in Jesus?
Are there words of Jesus that you find offensive?
Share your reflections on the following questions:
How does Jesus abide in you? How do you abide in Jesus?
How does Jesus abide in our congregation?
How do we abide in Jesus?
Are there words of Jesus that you find offensive?
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