Where is God’s “House”?

The Holy Family, 12-30-18

1 Samuel 1:20-22, 24-28, Ps 84:2-3, 5-6, 9-10, 1 John 3:1-2, 21-24, Luke 2:41-52

Our readings start with 1st Samuel, and the story of the prophet Samuel as a child. His mother had not been able to have a child, so she had gone to the Temple and prayed, telling God she would bring the child back to the Temple for a lifetime of service there. The Hebrew phrases it more like she had borrowed the child, and them returned him to God. In our terms, Samuel became an “adopted” child of God, a child who grew up in God’s “house”. It sets the stage for the Gospel nicely in terms of the importance of the Temple as a place representing God’s “Home” and presence among us, and the way we connect deeply with God for a lifetime.

Many people have translated today’s Psalm into modern English. Leslie Brandt starts it: “O God, the center of your will is truly the place of fulfillment. I long incessantly for the peace and security of walking with you. You are the only purpose and meaning for my life. Those who discover and follow you are forever blessed.”

Nan Merrill finishes the Psalm this way: “Blessed are they who put their strength in you, who choose to share the joy and sorrows of the world. They do not give way to fear or doubt; their lives are quickened by Divine Light and Power; they dwell within the peace of the Most High, They go from strength to strength and live with integrity.”

I know of no one who can live this way solely because of their own intellect or self-determination. Life is too complex to live without love, too full of stumbling blocks to be without God’s strength, too short to be without hope and faith.

Our second reading from 1st letter of St. John also used to prepare us for the Gospel. John writes that we are “children of God”. It does not mention the Temple. The Temple was probably destroyed by the Romans before this was written, but it was definitively written after Pentecost. John writes somewhat differently about what it is to live in God’s “house”.

He says: God’s commandment is that “(1) we should believe in… his Son, Jesus Christ, and (2) love one another as he commanded us.” So John concludes that “Those who keep (God’s) commandments remain in God, and the way we know that God remains in us, is from the (Holy) Spirit God gave us.” So, God’s dwelling is no longer understood as a building where we go to be with God. Instead, God is within us – which is a huge step when you think about it. But it makes sense, since we were created “in God’s image”, and God proclaimed us “good”, as Fr. Peter talked about last week.

If we are the dwelling place of God – “God’s House” – what is an appropriate and sensible way to run our lives? When God’s dwelling was a building, it was easy to understand there were certain ways to act and behave in God’s house. Ever since God had Moses create a Tent which housed the Ark of the Covenant, great care was taken to use the best of building materials, precious metals, and furniture and lamp stands of certain shapes. Desecrating the Temple was to show contempt or be irreverent. Being abusive, profane, sacrilegious, or disrespectful in the Temple was something that only mortal enemies did after every-able bodied person had given their lives to prevent it.

But my question was this: If God dwells in us, if we are God’s house, what are our responsibilities? John’s answer is straightforward: “to believe” and “to love.” We can trust God; there is no nanosecond of time when God does not love us; God never turns away from us. God is never out of town, or asleep or glued to a screen. Too many people have treated God like “Santa, Baby”- a demanding relationship where we stop believing in God if the blue convertible, the ring, the condo and the checks weren’t delivered by Christmas.

For the Gospel, we must return to the 3-level way of reading. Level 1 is the story line – most of us have heard this story before. Level 2 is the deeper meaning and symbolism. Level 3 is how to make use of it in our lives.

Finding deeper meaning may include asking: How did Mary and Joseph look for Jesus? They looked first among friends and family.  They looked to those who they knew well, they trusted, and who shared their faith and values.  That’s why we have God parents, and faith communities – because we need to be surrounded by people of faith.  But Jesus was not there.

They returned to the Temple, which they saw as the House of God, the center of faith and truth, where they went to be devout and faithful people of God, and observe the time-honored customs of worship.  They diligently conducted an intense search for a child they loved, and who was precious to them.  They would not leave until they found him, the child Jesus was all they thought about. They looked for their son in every corner of the Temple, not just in the open courts.  They even went to the special places where the teachers, the wise ones and the scholars met, those who devoted their lives to the study and practice of their faith, and they found him there, to their astonishment.

How do we use the passage we read to find Jesus in our own lives? In the first paragraph of Luke’s Gospel, he writes that he has closely studied the life of Jesus “from the beginning…from eyewitnesses and ministers of the word…so that (we) may know the truth…”  The Bible, then, is a good place to start the search for Jesus.

The community of faith often searches for Jesus together, sharing what their experiences have taught them. But that is not enough. Our search must be diligent and intense, including regular daily prayer and study time, which may mean re-working your daily schedule. We choose to be obedient to God and grow in wisdom.  Becoming an active participant in the worship of the faith community is important. This is the pattern of faithful Christian living that brings us to fullness of life. Continuing the search persistently is absolutely necessary.  It must continue until our last day.

So these readings are not just story lines from long ago, not just poems about a God that lives in a place far away. Rather, they point us toward a way of life – the Christian Life, a life of community of belief, and a pattern of love.  They are about the way we are to live going forward from the manger where the child was born, the God who created everything we know, who came to earth to live with us and live as one of us, and live within us.

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4 gifts from John the Baptist

Feast of St. John the Baptist 6-24-18

This is the last Sunday in our old location.  Next Sunday, we will have Mass at 11:30 at St. Timothy Episcopal Church, 432 Van Buren St., Herndon, VA 20170

Isaiah 49:1-6; Palm139: 1-3,13-15; Acts 13:22-26; Luke 1:57-66,80

 

Today I would like to look at 4 aspects from John the Baptist’s life which should be familiar and which are relevant to us as we leave this space and face new beginnings for Holy Trinity.

#1 Luke  1: 39-44 (John leaps for joy when The Blessed Virgin met her cousin Elizabeth)

“Elizabeth exclaimed to Mary, ‘Blessed are you among women and blessed is the fruit of your womb! For…when (your) voice…came to my ears, the babe in my womb leaped for joy.’”

John is a reminder to us that having Jesus in our lives is a great and wonderful gift – so great that the yet unborn John leaped for joy. When is the last time you felt the urge to leap for joy?  When were you last so filled with the Holy Spirit that you were moved to act out your faith in a new way?

John was the one who bridged the old and the new periods in human history – before and after Christ. John is the icon of new beginnings.  Holy Trinity is in a wonderful God-given period of new beginnings.  Let us feel the joy of a fresh start, a new chance to grow in love of the scriptures, and love of our neighbors.  Let us grow in the ability to share our faith.  Let us become people that are recognized as Christians because of our love.  May God bless us with the ability to grasp new ways to be church, in leadership, in outreach, and in worship. May we find joy in creativity and change as we are moved by the Holy Spirit.

#2 Acts 13: 22-26  (John’s humility, self knowledge & recognition of who Jesus was)

“One is coming after me; I am not worth to unfasten the sandals of his feet.”

I find John’s confession that he was not worthy to kneel down and untie Jesus’ sandal one of the great realizations of human history. Do you realize the implications?  If we understand what John said, it would be impossible to pollute or waste our natural resources because of the profound respect we would have for God and God’s creation.  There would never be wars, for we would obey God’s word – we would not kill or covet or steal; for wars are really fought over wealth and land and resources.

What if we admit our vulnerability and dependency on each other? Then we would know how necessary our neighbor is to us, and really value children, immigrants, and the elderly.

What if we knew Jesus when he came to us sick or hungry or a victim of violence? I can hardly image the change in our society if we knew ourselves and Jesus.  Humility, self-knowledge and recognition of Jesus are the keys to being true church where no one is greater than the other.  Everyone who comes in our door is seeking God at some level.  Our attention must always focus on the Divine in each person.  Outward focus on others can make our problems fade in importance.  Focusing inward, on ourselves, make us a barrier to God’s love.

#3 John 1: 35-42 John directs his disciples to follow Jesus

“(The day after John baptized Jesus) John was standing with 2 of his disciples, and as he looked, Jesus walked by; he said, ‘Behold, the Lamb of God!’ The two disciples, Andrew and John the son of Zebedee, heard him…and they followed Jesus.”

John was an extraordinary man. He was not owned by his possessions or his prestige.  When Andrew followed Jesus, he also brought his brother, Simon Peter.  So John deliberately sent his followers to Jesus.  John was not concerned about counting his followers.  He was concerned with freeing people from their sins, with baptism as the symbol of their forgiveness and fresh start on life.  He knew his job was not the main event, but rather he was a messenger, to prepare the way of the Lord.  He taught that we are to “bear fruit that befits repentance.”  John reminds me of the old Methodist preacher who told me, “I’m not in administration, I’m just in sales.”  John knew that he was just bringing the faith to people, and was not in charge.

Most churches need fewer people who think they are in charge and many more that are out in the trenches of life, knowledgeable about their faith, focusing on love and the Good News of Jesus. We need to act like Christians!  John was working for God, and everything he said and did was for the glory of God, and not his own glory. The Holy Spirit is not bound by rite or ritual or human doctrine, and the church is not ours, nor is the space nor the possessions, nor the people, nor the future. It all belongs to God.

#4 Matthew 11:2-19  When John was imprisoned by King Herod & sent his disciples to Jesus

“John sent word by his disciples (to ask Jesus) ‘Are you he who is to come, or shall we look for another?’”

John was in prison for nothing more than telling King Herod that he should not have married his brother’s wife – he confronted immorality of the kind that tears the fabric of society. The letter that Bishop Ron has issued about asylum seekers coming into the US over the Mexican border is a present day example of how the Church must confront injustice and evil. John is our model for speaking out when leaders overstep their authority and damage the church or nation.  For that, John died a martyr’s death.

Consider that John, the last prophet of the old age and Jesus, the one who began the new age, both preached repentance and God’s love, and both died fulfilling their rightful place in God’s Kingdom.   John knew that Herod murdering people on a whim, and John had every reason to be fearful.  He had put his faith in Jesus, witnessed to his divinity, and, in a moment of despair, he needed reassurance that he had chosen well.  He had not lost his faith, but had serious questions, and he turned to Jesus for answers.

How do we respond when life is hard, when we are fearful and losing hope? Let us be a church where people can express doubt and fear.  Let us be a place where people are never silenced, but where people can express themselves and their opinions; a place where we can learn together and support each other, where we take care to listen before speaking and when we speak, we tell the truth.

John the Baptist has a great deal to teach us. John would be a good patron saint for this time of transition.  The real questions that face us are not Mass times or attendance.  John gives us the real questions: “How do we bring the message of love and forgiveness to our neighbors so that we all experience the joy of knowing Jesus?”  “How do we know ourselves so that we bring God’s Word to others with the gentle humility that comes from knowing God?”  “Have we identified what is really important instead of being stuck in the past or pretending ownership of that which belongs to God?” Finally, “Can we grow past fear and doubt by learning from and supporting each other with the truth Jesus gave us?”  I believe we can do these things, and we must, to fulfill the role we have in God’s kingdom.

“Do This”

Sunday of the Body and Blood of Christ 6-3-18

Exodus 24:3-8; Psalm 116:12-18;Hebrews 9:11-15; Mark 14:12-26

 

In the largest sense of human history, the Solemnity we celebrate today is the story of God’s relationship with all of creation; an intimate relationship of The Creator with the creation. Without the soil and the sun and the rain, the plants do not grow, and there is no food.  Without food, there are no animals.  Without God, nothing exists.  It is a good day to pause and remember our interrelationship and the necessary balances God established in creation to sustain life.

But meditating on the largest sense of human history can make us feel tiny, and we can feel too tiny to think about the enormity of it all. So, perhaps it is well to focus on the small parts of creation at a level where we can better grasp ideas that seem to impact our lives more personally.

Our reading from Exodus is about Moses sprinkling the blood of animals which have been sacrificed as peace offerings to God. Moses sprinkles the blood on the altar, as our rituals might have us incense the altar.   Then there is a reading of the covenant with God, and the people renew their vows to be God’s People and obey the commandments God has given them, just we renew our baptismal promises on Easter.

Then Moses sprinkles blood on the people, just as we sprinkle the water of baptism. But there is another side to this idea.  Our Eucharist speaks of “the cup of my blood”, the blood of Jesus which is shed for all so that sins are forgiven.  Today we have dozens of laundry products specially designed to remove stains.  Blood and wine are always first on the list of difficult stains to remove.   It is a startling idea that the blood of Jesus should not stain us and ruin us, but instead washes us clean of sin, removes all guilt and eliminates the need for punishment, allowing us to live eternally with God.

Our Psalm speaks of the “cup of salvation”. This Psalm could have been written by a contemporary Christian poet.  We take up the communion cup of salvation, calling on the name of the Lord, who has freed us from evil, selfishness and sin.  We remember our vows to God.  In order to give thanks to God, we must sacrifice our overinflated egos and all our “dead works”, as our 2nd reading calls our behaviors such as attempting to reduce God to an hour on Sunday.

So, like the early Christians, we experience the Body and Blood of Christ in the Mass as a sacrament, meaning an effective sign of grace, which works to give us divine life through the Holy Spirit. How did that look just after the first Pentecost? Well, in Acts 2:42 we find that (Christians) “devoted themselves to the apostles’ teaching and fellowship, to the breaking of bread and the prayers.”  The identity of Christians, then, was formed in unity, unity in belief and charity, both of which were founded in Eucharist, centered in thanksgiving for the gifts of Christ’s body and blood.

Some twenty years after Pentecost, The Church in Antioch left us a manual of liturgical prayers which we call the “Didache”, Greek for teaching.  In about the year 100, Pope Clement wrote a letter to the church at Corinth, saying, “Holy, Holy, Holy Lord, God of power and might!” Ignatius of Antioch wrote to the church to “Confess the Eucharist to be the flesh of our Savior Jesus Christ.”  In about the 150’s Justin Martyr wrote a detailed description of the Mass as it was celebrated in Rome.  We have historical evidence of the Mass in letters & prayers.

What was the impact of this Mass on the early church? The church had a growth rate estimated at 40% per decade, and by the middle of the 4th century, there were 33 million Christians in an Empire of 60 million people.  The Church Fathers quoted Malachi 1:11, “From the rising of the sun to its setting, my name is great among the nations, and in every place incense is offered to my name, with a pure offering” –  as to say that always and everywhere in the Empire, the Mass was offered.

By then the Mass was called, “the Breaking of the Bread”, “the (once-for-all) Sacrifice”, “the Liturgy”, “the Mysteries”, “the Table of the Lord”, “the Lord’s Supper”, “the Altar”, and “the Communion.” But “the Eucharist” won out, because it was the Greek word for giving thanks, and Mark 14:23, Matthew 26:27, Luke 22:17, and 1 Corinthians 11:24 all used that word. Although great care was taken to keep the liturgy within Christian tradition, the spread of the Gospel from place to place included new and local ways to express worship, but the Words of Institution as found in 1 Corinthians 11 were kept intact. (“On the night when he was betrayed, he took bread and when he had given thanks; he broke it, and said, ‘This is my body which is for you. Do this in remembrance of me…” Likewise the cup..)

We keep these words because Jesus commanded us to do so at a most solemn moment anticipating his death. St. Paul emphasized that this action is at the center of the church.  The cup “is the new covenant in my blood.”  Thus, all the subsequent generations have meticulously preserved the Lord’s words and actions as precious and divine.  The many ways that the Christian liturgy shares the prayers of our Jewish brothers and sisters is a fascinating study all by itself.

For early Christians, Mass was the meeting of heaven and earth. But the Mass was also preached as the unifying power of the church.  “Because there is one bread, we who are many are one body, for we all partake of the one bread” (1Cor 10:17).  Ignatius wrote, “For there is one flesh of our Lord Jesus Christ, and one cup to show forth the unity of His blood.”  Great reverence and care were taken with the elements, which were regarded as more precious than gold or jewels.  Likewise, clergy were to give careful attention to the worlds of the liturgy, and great emphasis was placed on John 6:51, “I am the living bread which came down from heaven; if any one eats of this bread, they will live for ever; and the bread which I shall give for the life of the world is my flesh.”

Finally, the disciples on the road to Emmaus did not recognize Christ when he opened the Scriptures for them, but rather in the breaking of the bread. In the same way, many millions of people have come to know Jesus after he ascended to heaven.  It reminds me of a quote from Pope Benedict XVI – “Evangelization is…the opening of the heart…(we are) agents of the Holy Spirit helping people have a profound experience of Jesus’ love…a love that opens them to the Word of God and the sacraments…”

We have here a sacrament of depth beyond our imaging, a sacrament which has roots in the earliest moments of creation. We have a liturgy for this sacrament which opens the hearts of people to God with the same power that it did centuries ago.  We have words and actions which we share with those who have gone before us and which we are responsible for passing on to those who come after us.  May the Holy Spirit lead us in this journey, may you find the fullness of God’s mercy and grace, and may Jesus remain in you as you partake from his table.

Homily April 29, 2018 the 5th Sunday of Easter

5 easter 4St. Paul was a Pharisee who was totally committed to the ruling group. His devoutness and devotedness set him apart in wanting to quickly rid Israel of what he saw as a new and dangerous cult called Christians. To him, they are going against the law and prophet and teaching a new way, teaching a resurrection, and even replacing the Torah. To him, 5 easterthey were trying to replace everything. As a result he took action by getting “warrants” to arrest these Christians and set out for Damascus. It was on that road where he met Jesus, and he was never the same again. His encounter on the way totally life changing. It is then that he learns and believes in Jesus and becomes an avid follower. Yet, in our first reading, we see the difficulty he has of being accepted. Ultimately, he was and of course took Christ’s teaching and went far and wide and spread the seeds or shoots of the vine where ever he went. .

Today that vine of our third reading remains and the fruit it bears depends on the care that we ourselves have given it. This means we must work at it. What it produce requires our attention. Christ calls every day, we respond with our attention and prayer. It’s as 5 easter 3easy as lifting our heart or mind and doing the right thing. We are called to make those choices every day.The start of a healthy vine and a Christian is with their self.  our personal relationship with God and our relationships and interactions with others determines the health of the vine and our worthiness as part of it. We all know the challenges of the relationships and are called to be Christ like in our daily life.

Homily April 8, 2018- the 2nd Sunday of Easter

2 easter.jpg3As we look at the readings today, we’re looking at a series of snapshots taken after Jesus resurrection on Easter Sunday morning. Throughout the readings will take place at various times after the resurrection starting with the evening of Easter following evening one week later. Luke painted a picture of love and unity and no dissension among the followers of Jesus. The idea of the community selling all their possessions and placing them in the hands of the apostles and then distributing them according to need obviously seems to be a bit exaggerated. If we look around us at the various churches, monasteries and religious orders, that is not really a possible practice in the church or in the world as we take  realistic look at it today. Even in religious communities, all have different needs and that in itself can create problems.

2 easter.jpg2In the Gospel today, Jesus appears to his disciples, and Thomas is not present. When the apostles tell him Jesus had appeared to them, he does not believe. Even in his unbelief, the apostles did not turn him away but kept him with them until a week later Jesus appeared again. When Thomas saw Jesus, he believed. 2 easter.jpg1It was a lesson for all of us for all time that we must believe even in what at times we cannot see. It is also a lesson of acceptance. The apostles did not exclude or drive away Thomas because of his doubt. Today we must learn to accept those seeking Jesus and not turn away anyone seeking out God and a place in his church. Jesus and his Spirit live in the Church and in each of us. More than ever that means we should be as he is.

Homily January 28, 2018-the 4th Sunday in Ordinary Time

4sun 1I want to take a look at what St Paul’s letter said this morning. It seems that in many ways he seems to criticize everybody. He says being single means that a person is free to be concerned about things of the Lord. Married people, he says, are concerned about their spouse and things of the world. Yet in the very beginning of Genesis, we see God say 4sun 2it is not good for a person to be alone. In fact, Christ made marriage a Sacrament because it is the very normal and spiritual way that most are called to follow Christ to salvation. It is a partnership of love centered in Christ. Certainly married couples have troubles and all the problems of the world, but you know single people have problems too. Being single does give more time, but being alone, childless is not always the gift he makes it seem. Further he seems to imply that married people are less spiritual than single people. It is just not true, as there are multitudes of holy and 4sun 3spiritual married people. For some reason, the church through the centuries has focused on the single people, the religious, the clerics. But let’s be honest, the church is made up of all the baptized. Sanctity and sainthood comes for all who live their lives in the faith and love of Jesus Christ.

So, to sum up, I would say we should realize that the married person, and the single person(whether lay, religious or clergy) reflect God’s love in different ways and different paths. Yet, truly, God has made each of us individually and calls us each individually, except those who are married, he has said that then two have become one flesh.

What does Salvation mean, anyway ?

Holy Family, 12-31-17

Genesis 15: 1-6; 21: 1-3; Psalm 105: 1-9, Hebrews 11: 8, 11,12,17-19; Luke 2: 22-40

We read today from the 2nd chapter of Luke’s Gospel. Luke makes Jesus the focal point to explain the loving and generous ways of God. Luke frequently uses the title “Lord” for Jesus. “Lord” is the same name used for God in the Greek Old Testament. Jesus, Luke tells us, is God come to earth. Jesus came to all people. Luke takes great effort to relate how Jesus brought salvation to the poor, women, children, “sinners”, and outcasts (like the Samaritans).

In fact, two of Luke’s favorite expressions are “preach the gospel” and “salvation.” “Preaching the Gospel” includes the entire ministry of Jesus- his teaching, healing, and compassion were all part of the good news that God has come to His people. “Salvation” is defined in Luke 19:10 this way: “The Son of man is come to seek and to save that which was lost.” Too often Christians use this word but aren’t so sure what it means. The words salvation and “Savior” both come from the same Latin word (salvare), which means to save. The basic idea of being saved or salvation is that God will “find and free” us from any kind of evil, just as God freed the Israelites from slavery in Egypt. God frees us to fully participate in all the goodness of life and in all the blessings of God. It makes sense then that God wishes to save us from sin as well as the evils that are the consequences of sin. Jesus acts as the “middle man” or mediator who suffers and dies to bring us this salvation both now and in eternal life.

So, with that long introduction, we begin with the Jewish ritual purification of Mary, when a sacrifice of turtledoves or pigeons was offered 40 days after the birth of a child, as required by the Law of Moses in Leviticus 12. The mother is welcomed back into the community after the birth.

A second ritual was also completed, that being the “redeeming” of a first born child. All first born children – and animals, for that matter – were presumed to belong to God. Children were “bought back” with a small offering of money. You can find that Law in Exodus 13:13. God-fearing parents of every century feel the need to thank God for the miracle of a child. It’s a tradition that makes great sense. The parents publically proclaim the child is theirs, as a gift from God, and they will support, nurture, teach, and raise the child in the faith. These traditions introduce the infant to the worship of God in the community of believers, not unlike Christian infant baptism.

This scene with the infant Jesus also underlines the larger idea of redemption. For Christians, redemption is closely tied to salvation. Marie Monville wrote this: “To redeem means to exchange one thing for another, to buy back, to recover the value of something by exchanging it for another. God replaces…weakness with his strength, the ugliness of sin with the beauty of forgiveness, the blackest darkness with his brilliant light.”  It is sort of like redeeming something in a pawn shop!  In 1 Corinthians 6:19-20, St. Paul wrote, “You are not your own; you were bought with a price”. That is the Catholic view of the crucifixion – that the price Jesus paid for us to be redeemed and freed from sin was his own life.

Two significant messages are then delivered by Simeon and Anna. Simeon, a “righteous and devout man” was looking for the “consolation of Israel” – meaning the salvation which the Messiah was to bring. Messiah is an Aramaic word meaning “liberator”, which means the same as “Savior”. Simeon had been promised by the Holy Spirit that he would see the Messiah, and now he proclaims that he has seen the Messiah who will bring salvation to all people, not only the Jews. Simeon says, “…my eyes have seen your salvation…a light for revelation to the Gentiles, and glory for your people Israel.” God has kept his promise to Simeon, to the prophets (Isaiah 49:6), and to King David.

Simeon offers a blessing of thanksgiving to God and a blessing of prophecy to Mary and Joseph. Out of Simeon’s mouth comes a very precise statement of the miracle of Jesus: the child brings peace and the promise of a Messiah has been fulfilled. In addition, Jesus is the entrance of God into the world for all people; he is a revelation and light (new understanding). Jesus will bring salvation and judgment; he will bring lasting changes to the world, and the changes will result in a strong push-back from the darkness in the world.

One of the unique traits of Luke’s Gospel is that he often introduces a strong man counterbalanced by a woman. Luke names this woman, which is highly unusual in writings of the day; we actually have more information about Anna than Simeon. We know her age, her father’s name and her tribe. Luke tells us that Anna, like Simeon, was very devout, “She did not depart from the temple, worshiping with fasting and prayer night and day.” She too said a prayer of thanksgiving for the child Jesus and, like the shepherds, immediately “spoke of (Jesus) to all who were looking for the redemption of Jerusalem.” Anna’s waiting is over, her patience has been rewarded, and then she participates in the preaching of the Gospel.

As always, God chooses us (all) and provides what we need to be in a personal relationship with our Creator. We are offered freedom from slavery to sin and darkness, the price has been paid, and we must act on our choice. That is one reason we have all those Bible characters who are flawed and foolish; we read about them stumble and fall, then ask for forgiveness and return to right relationship (what Christians call righteousness) with God. And people who experience this freedom want to share it with others. Amazing – all this from just a portion of the 2nd chapter of Luke!