Thanks for Gratitude!

2nd Sunday Ordinary Time 1-20-19

Isaiah 62: 1-5; Ps 96: 1-3, 7-10; 1 Corinthians 12: 4-11; John 2: 1-11

I just read a new book entitled, “Thanks a Thousand: A Gratitude Journey” by A.J. Jacobs. He writes that he tends to be a rather grumpy and negative person, so he actively seeks ways to become happier and view the world from a more positive perspective.

One morning as he got his necessary first cup of coffee at the local coffee shop, he decided to thank everyone who made that cup of coffee a reality. After he explored how coffee is grown, harvested, shipped, blended, roasted, packaged, prepared and sold, he realized that if he took the process down to the fine details, there were easily a million people involved.  So he decided to personally thank 1,000 of them.

But just “thank you” is often heard as a rather robotic & meaningless response. So he tried, “I am grateful for this coffee”, and he found that he actually started to feel more grateful. He found that what we say and what we do changes our thoughts. He writes, “It’s easier to act your way into a new way of thinking than to think your way into a new way of acting.” You see, doing it makes you think differently, where just thinking changes nothing. So, if you want to be more compassionate, you have to act compassionately. If you daily buy your spouse some little gift, you start feeling more loving.  Gratitude is the same.  Research shows that people are more generous when they feel gratitude.  Gratitude often inspires people to “pay it forward” and voluntarily help others.

So today we read in Isaiah that our God rejoices in us a bridegroom rejoices in his bride. What a thought, that God is grateful for us, and even rejoices over us!

Our Psalm says to “sing (yes, SING) to the Lord, bless God’s name, announce God’s salvation, day after day, tell of God’s glory among all people, give to the Lord glory and praise.” Being grateful for all that God has done to save us from a life of darkness is one of our most important responses to God.

St. Paul wrote in our 2nd reading that “The Holy Spirit displays God’s power through each of us as a means of helping the entire church,” suggesting that we be grateful for our unique gift and act out our gratitude by using our gift for the benefits of others.

And in our Gospel, the wedding headwaiter was so grateful to Jesus for solving the terribly embarrassing “wine crisis” that he marveled at the compassion and generosity of Jesus, who gave them the best wine at the end of the party. The action of Jesus was not trivial, but very important, for it revealed the glory of God, and the disciples began to believe in him because of it.

It occurred to me that all this fuss about gratitude, which coincidentally matches up with the newest neurological research findings about how the brain works, all this matches up with how we worship. Not only do we continue a long Tradition of the Church when we celebrate Mass, but we also help ourselves improve our lives.

What does “Eucharist” mean, after all? Eucharist means “giving thanks”, from Greek eukharistia “thanksgiving, gratitude,” or from eukharistos meaning “grateful.” You all have a copy of the Swiss Eucharistic Prayer, which we have used before, but not lately. It is very similar to the other Eucharistic Prayers we use, but sometimes it’s easier to see things in something a little less familiar.

We start with a Preface. This isn’t called preface just because it is at the beginning. “Preface”also  means liturgy that is an act of public praise, or publically offering thanksgiving. Notice the Priest says, “It is truly right to give (God) thanks, fitting that we offer praise.” Why? Because God “sent Jesus Christ among us as redeemer and Lord.” “By Jesus’ words and actions he proclaimed to the world that (God) cares for (us)”. We are full of gratitude and want to sing (there’s that word again) with the angels and saints our joyful and grateful song to God. So we sing the words of the Seraphim angles in heaven, as recorded in Isaiah 6:3.

The next part of the Eucharist is the Epiclesis, a Greek word meaning to invoke. We ask for God’s Spirit to come to us and with the power of the Spirit’s blessing, make our earthly bread and wine holy, make them the body and blood of Christ. And again, we express our gratitude by saying, “Blessed are you, holy and faithful God.”

Then is the Institution Narrative, recalling the Last Supper, repeating the words of Christ when he established or instituted the Eucharist, as recorded in the Bible. That section ends with the Acclamation of Faith. An acclamation is a unified shout of approval and, you guessed it, gratitude.

Next comes the Anamnesis, another Greek word meaning a memorial or reminder of what Jesus did. He suffered and died on the cross, then rose from the dead. We, in turn, proclaim the Good News, the work of love that Jesus did for us, and we remember to continue sharing the bread of life and the cup of eternal blessing as he said. The Roman Church, unlike the Eastern Church, again mentions the action of the Spirit (of love) and how we are grateful to be included as “members of (God’s) Son”.

Only one thing is left. We pray for the living and the dead. Prayers are also called intercessions. In this particular Eucharist, the Priest stops and the people can say out loud the names of their loved ones who have died, asking that they experience resurrection, see God face-to-face, and spend eternity with God and the saints.

And we end with a “Doxology”, (the Greek word is “Dosa”) which is a brief act of praise, of glory and honor and gratitude to God. It goes along with the “Great Amen”, which is called that because on Sunday mornings you could hear the AMEN of the early Christians echoing throughout the city as they shouted out with joy.

I hope this gives you a deeper understanding of what the Mass is, and how the different parts work. When I know the purpose of what is being said, I find new meaning in the words. I pray that even on a terrible, no-good, awful day, you will still have joy in your hearts because of gratitude for something that before seemed small and meaningless. Gratitude will help you know that God has done, and continues to do, great and astounding things in our lives.

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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.

Pray for Joy

3rd Sunday of Advent 12-16-2018

Zephaniah 3: 14-18a, Isaiah 12: 2-6, Philippians 4: 4-7, Luke 3: 10-16, year C

Today’s readings work together unusually well to give us reasons to experience Joy. We start with one of the Minor Prophets, Zephaniah.  The book is only 3 chapters long, and most of it is dire warnings of disaster:  “Woe to you”, it says, “who have turned away from God; a day of wrath, of distress, anguish, ruin and darkness is near.”  But we read from the very end of the book, when God forgives the people for their disobedience.  God’s presence returns to them and God rejoices over the people, God sings joyfully because of his people. God saves them from their enemies and makes them famous among the nations for their good fortune. That’s interesting, isn’t it?  Generally it’s the people who sing joyfully about God!

Speaking of unusual, our Psalm today is actually from the very end of the first section of the book of Isaiah.  The Assyrians have destroyed much of Israel, and all of King David’s descendents appear to be dead.  But Isaiah writes of the “shoot from the stump of Jesse”.   Jesse was the father of King David, and one descendent is eventually found alive.  So Isaiah gives us the prophecy of the Messiah.  Our reading today is parts of two songs of praise for the promise of the Messiah and that God has preserved the future of Israel.  “My strength and my courage is the Lord, and (God) has been my savior…Sing praises to the Lord, for he has done gloriously.” Coincidentally, these songs of praise echo the song of Moses’ sister Miriam, as the Israelites escape from Egypt, “The Lord is my strength and my song, for he has triumphed gloriously.” (Ex15:1-2) This time the people do sing joyfully about God.

Our 2nd reading likewise is a song of joy from the end of St. Paul’s letter to the Philippians.  He writes from prison, awaiting execution.  But Paul says, “Rejoice in the Lord always.  The Lord is near.”  So, all three of these readings tell us that at the end of painful, difficult times, God makes joy out of fear and sorrow.

In our Gospel, the pattern changes slightly. We read from the beginning of Luke’s Gospel, signaling something new is happening.  John the Baptist has baptized people in the River Jordan, and God has forgiven their sins.  The people have experienced a real change of heart, and are anxious to change their ways.  They ask “What should we do!?”  John tells them to share their clothing, share their food.  He tells the tax collectors not to over charge people and tells the soldiers not to falsely accuse the innocent or extort money from them.  John the Baptist ties all this up neatly by saying that the Messiah is coming.

So, we have an encouraging message, filled with forgiveness, the good news of a bright future, and lots of singing and joy. But, what do we do with it?  Well, I promised you to look at the nativity story during Advent in some new ways, and I think our readings today lead us to the characters of the Angels and the Shepherds.

The shepherds had little to rejoice about. For the most part, they were uneducated, poor men who had a dangerous job of fighting off large predatory animals who might kill the sheep.  They worked 24/7 shifts, outside, and slept on the ground.  Temperatures near freezing are common in Jerusalem this time of year.  A boy scout might find that fun, but I wouldn’t. Shepherds had all the fun of modern-day garbage collectors, very low social status, and a distinctively bad smell clung to them.  They bring a very humble and “earthy” aroma to the Nativity Scene.

Luke tells us that an angel of the Lord appeared to- of all people- them. If you read scripture carefully, you find most angels appear not as winged creatures, but as strangers, which is why Luke tells us the shepherds were “filled with fear”.  Can anyone here tell me how many times we find the expression “Be not afraid” in all its various forms in the Bible?  Well, this is one of the 365 times.  Then we hear those words of joy: “I am bringing you good news of great joy for all the people (even shepherds): to you is born this day in the city of David a Savior, who is Christ, the Lord” (2:10-11).  Then a “host” or “army” (the idea is so many you can’t count) of angels sing Glory to God.

I wonder how long it took for those shepherds to breath normally again. But it didn’t take them long to decide what to do.  Luke makes it sound like immediately they agreed to go to Bethlehem and see for themselves what had happened.  And they didn’t have to think about who to tell or what to say.  Once they had seen the infant in the manger, they “made know” the saying which had been told them.  That means they told everybody.   They “returned (to the fields), glorifying and praising God for all they had heard and seen…” They, like the people baptized by John, were changed.

So here is the pattern. Life is hard, daily living is difficult.  Then God appears; in some way we see the hand of God in our lives, or we hear God’s words, and something shifts within us, and joy appears.  The joy is real, and stirs us to some action, and things in our lives change.  The change is clear to people around us, for our behaviors change and our thinking is altered.  In a moment of despair, I once cried out loud to God, “I don’t even know what to pray for!” And the response came back to me, “Pray for Joy.”  So today, I say to you all, “Pray for Joy”.  You will find God when you find joy, for God is the source of real rejoicing.

The Greatest Travelogue Ever!!

1st Sunday of Advent

Dec. 4, 2018, Beginning of liturical year C

This year I thought we would take a little different approach to Advent. From the 1st Sunday of Advent, today, thru the Christmas season, we will highlight each week specific characters or events in the Christmas story.  The goals are to make parts of the story come to life a little more, to better see the intent of the Gospel writers, and discover deeper meaning.

This week we start with the trip that Mary and Joseph took from Nazareth to Bethlehem.  We start with a reminder that the Roman Empire occupied the Holy Lands at that time.  A call for a census could not be ignored.  This story begins in a time and place of bondage, of fear, and oppression.  It was a time that religion demanded that people make blood offerings to appease God.

Let us follow the journey of Mary and Joseph to see what it tells us. We start in the hill country of Nazareth, about ¾ the way up a map of Biblical Palestine.  They have two choices to get to Bethlehem.  The is to travel east and cross the Jordan River, then follow the heavily traveled caravan road south, cross back at Jericho, and climb the steep grade to Jerusalem, and go south to Bethlehem.  This was the longer of the 2 routes, and the busiest.  The 2nd route is an ancient road called the “Way of the Patriarchs”.  It is less traveled, shorter (20+miles), but you must pass through Samaria. It is about 95 miles, ten days on foot; for us, a drive of 2 ¼ hours.

You remember the prejudice against the Samaritans. They were considered “unclean” and even “dangerous”.  But you also remember the parable of the “Good Samaritan” and the Samaritan Woman at the Well, in Sychar.  It is interesting to consider that Jesus used a Samaritan to teach the command to love our neighbors; he may have first learned that love from Mary and Joseph.

But much of what is called the “West Bank” today was Samaria in the day of Jesus; the Palestinians there now are the “Samaritans” of our day.  Many tours have stopped going there because of the “danger.” We don’t know for fact that Mary and Joseph took this 2nd road, but Rev. Adam Hamilton, pastor and author of “The Journey”, and noted archaeologist Avner Goren agree that this road makes sense.

As Mary and Joseph traveled south out of Nazareth, they traveled around beautiful Mount Tabor, mentioned in the Psalms, an ancient site of worship, and said to be the site of the Transfiguration of Jesus.  Then they moved into the plain of the Jezreel Valley, which is now the most fertile farmland in Israel.  There were hundreds of olives trees there then, and trees still remain that are believed to be from that time.  Our anointing rites are based in the use of sacred oils, olive oils.

The Jezreel Valley was the site many ancient battles, including the battle between King Saul and the Philistines (think David and Goliath) , where evil Queen Jezebel killed a man to get his vineyards, Gideon defeated the Midianites, and prophesized to be the site of the final battle in the end times (Armageddon/ in Megiddo).

So Mary and Joseph have begun a trip of Biblical history covering a period of some 16 centuries. Abraham came from the north, from Haran, thru Shechem, Beth El, and down to Hebron.  The tombs of Abraham and Sarah are in Beer-sheva.  Jacob, their grandson, was given land in Samaria, and Jacob’s well is the Well in Sychar, where the “Woman” met Jesus. No doubt Mary and Joseph made camp near that well.   Jacob’s son Joseph was buried near Shechem also.  As they moved south, they went through Shiloh, where Joshua set up the tent of the Ark of the Covenant after entering the Promised Land.  This is where Samuel, Elijah and Elisha were prophets.

The Assyrian and Babylonian armies entered Israel on this road – and left on it taking the people as exiles and all the gold and silver from the Temple.  It is also how the exiles re-entered their homeland some 40 years later, to rebuild their nation.  It is amazing to think that God walked with those exiles as they returned, and now, almost 550 years later, Mary carries a child who is called the Prince of Peace over this same route.  It feels like a point of closure to thousands of years of history.

Luke begins his Gospel this way: “Inasmuch as many have… set in order a narrative of those things which have been fulfilled among us… it seemed good to me also, having had a perfect understanding of all things from the very first, to write to you an orderly account,… that you might know the certainty of those things…” (Luke 1:1;3-4)  

There certainly are those who dismiss Luke’s account of Mary and Joseph’s journey as a fictional story. But we have historical sources concerning the Governor Quirinius, like the Roman historian, Tacitus (Annals 3.48) and the Jewish/Roman historian, Flavius Josephus (Antiquities of the Jews 18.1-2). New Testament historian Jack Finegan says, “Many actual census returns have been found, and they use the very same word (ἀπογράφω) which Luke 2:2 uses for the “enrollment.” (From web site: Cross examined. Org.) So, on the factual level, it is entirely possible it did happen.

But all of the Gospels should be read on three levels – the simple reading of the event itself, the meaning intended by the author, and the application to our lives. The simple meaning (the storyline): In extraordinary love, how God came to earth as a fragile and vulnerable baby, in humility, meager circumstances, and with all the normal inconveniences of life.

What about the intent of Luke’s story?  Luke is certainly placing Jesus in the spotlight of salvation history. Jesus is the Messiah, the Promised One, and his entry into the world is straight down the main aisle of the Cathedral of what is the “Holy Land”, as if he is on the last, most awaited and most important float in the parade of all parades. All the main characters of the ancient faith line the side of the road, waiting for hundreds of years just to have a glimpse of him, to be able to say, “I was there that day.” Luke has taken the story from the very beginning, so that you might know, even before you read about the teaching, the miracles, the rising from the dead, that Jesus was the Son of God.

And there is where we come in. Have you ever sat down and read Luke? I mean all of it, the 24 chapters.   It would take you 3 weeks if you read a little each day. It is one of the most documented, literary, and polished Gospels. You have just about (coincidentally) that much time before Christmas. Stop! Picture the scenes! Think about the message! You will find the Holy Spirit there, waiting for you, waiting to stir your heart. Warning: it will make 1 hour on Sunday too little for you. It will make you want more. It will take your “comfortable ignorance” as one Catholic put it, and turn it into thirst and hunger. When that happens, I will tell you about the sequel to Luke’s story.

St. Martin of Tours and Us

November 11, 2018  32nd Sunday of Ordinary time

1 Kings 17:10-16; Psalm 146; Hebrews 9: 24-28; Mark 12: 41-44

Saint Martin’s day, also known as the Feast of Saint Martin, or Martinmas, is the feast day of Saint Martin of Tours and is celebrated on November 11 each year.

Saint Martin was a Roman soldier as a young man.  The most famous legend concerning him was that he had once cut his cloak in half to share with a beggar during a snowstorm, to save the beggar from the cold. That night, Martin dreamt of Jesus, who was wearing his half-cloak and saying to the angels, “Here is Martin, the Roman soldier who is now baptized; he has clothed me.” So Martin was baptized as an adult and became a monk.

The goose became a symbol of St. Martin of Tours because of a legend that he tried to avoid being ordained bishop by hiding in a goose pen, where he was betrayed by the cackling of the geese. He would have preferred to be a hermit, but became the Bishop of Tours, France.

St. Martin was known as friend of children and patron of the poor. This holiday originated in France, and then spread to the Netherlands, the British Isles, Germany, Scandinavia, and Eastern Europe. St. Martin’s feast day comes at the time when autumn wheat seeding was completed, and the annual slaughter of fattened cattle as well as geese and pigs happened. It celebrated the end of the farming year and the harvest.

St. Martin’s Day was an important medieval autumn feast.  It became the custom of the wealthy to eat goose at the feast. In the peasant community, not everyone could afford to eat goose, so many ate duck or chicken instead. (An old English saying is “His Martinmas will come as it does to every hog,” meaning “he will get what he deserves” or “everyone must die”.)

In the 6th century, Church councils required fasting on all days except Saturdays and Sundays from Saint Martin’s Day to Epiphany on January 6, a period of 56 days, but of 40 days fasting, like the fast of Lent. It was therefore called Saint Martin’s Lent. This period of fasting was later shortened and became what we call the season of “Advent”.

Saint Martin is also credited with a prominent role in spreading wine-making throughout the Touraine region of France and facilitating the planting of many vines. Martin is also credited with introducing the variety of grapes from which most of the white wine of western Touraine is made.

The feast coincides not only with the end of the Octave of All Saints, but with the time when newly produced wine is ready for drinking as well as the completion of the harvest. Because of all this, St. Martin’s Feast is much like the American Thanksgiving: a celebration of the earth’s bounty. St Martin died on Nov. 8, 397.

Sources: Wikipedia & “A Calendar of Saints”

A story about St. Martin and his namesake

November was Martin’s favorite month, because it contained his birthday, precisely on St. Martin’s Day.   Martin was finally old enough to go to the festival by himself. He put on his coat and wrapped his favorite, bright-striped scarf around his neck.  He put a few coins in his pocket so he could buy himself some hot fruit punch and a doughnut.  Then he set off to the marketplace in the center of town.

Everyone was happy and excited, and nobody noticed the beggar hunched up in a dark doorway next to the church.  Martin could see the beggar was shivering with cold.  He felt sorry for him and wanted to help him.  But how?  He could hardly copy St. Martin and cut his coat in two!

The beggar looked up in surprise. With a smile he said something in a foreign language.  Martin smiled back and thoughtfully fingered the coins in his jacket pocket.  Should he give them to the beggar or perhaps invite him for some hot fruit punch?  But this man needed winter boots, a jacket, or a warm scarf.  Then suddenly Martin knew exactly what he could do. “Come on!” he cried excitedly, waving.  “You must come with me.  Please!”

Martin led the man to a brightly lit doorway behind the church. This was the used clothing store that was run by the church and in which his grandmother sometimes worked.  Martin rushed in, put all his money on the counter, and said, “Please may I have a pair of men’s boots – or a winter coat?”  The assistant looked at Martin and laughed. “Yes, St. Martin, I’m sure we can find something.”  She got a mug of hot tea for the man and had him sit by the heater.  Then she brought him two pairs of woolen socks, fur lined boots, a shirt and a sweater, a coat, a soft hat, and gloves.

She took the beggar to a little room where he could wash and change. When he came back in his warm clothes, his cheeks were rosy, and his whole face was covered with a radiant smile.  He shook the assistant’s hand.  Then he bent down to thank Martin too.  “Wait!” said Martin. “There’s something missing…” and around the man’s neck he carefully wound his favorite, bright-striped scarf. Then Martin waved happily to the beggar and ran across the marketplace to join the other children. Inside he felt wonderfully warm and comfortable, even though he no longer had a scarf, and he hadn’t drank a drop of hot fruit punch.

Source: 24 Stories for Advent/ Brigitte Weninger, written in Germany 2015, NorthSouth Books- edited and abridged

So, here is the “punch line”. What do we do with our coins? What is Holy Trinity Parish doing for our Christmas charity?  How do we continue the work of the Saints?  Come to the Parish Council meeting next Sunday prepared to answer that question.

See Both Sides Now

 

All Soul’s Day 11-2-2018

Isaiah 25: 6-9; Ps 27: 1, 4, 7, 8b, 9a, 13-14; 2Cor 4:14-5:1; John 14: 1-6

The celebration of All Souls Day is a day in the life of the Church that is unique. What other day better shows the result of Easter, the long –term impact of the resurrection? The joy of the resurrection of Jesus on Easter morning is the other side of grief and loss.  The difference the two is beyond our imaginations; and Biblical writers in our readings today use several approaches in attempting to describe it.

In Isaiah, the joy of the resurrection is described for us in symbols. “On this mountain”, it starts.  The Temple in Jerusalem was built on a hill – the “temple mount” it was called.  Living in Virginia, I have come to better understand this.  There is Bluemont, Thurmont, Philomont, Airmont, so many villages that use the suffix “Mount” in their name.  “Mount” does not necessarily mean a rocky peak that must be scaled with special rock climbing equipment, although life often feels like that.  A Mount is a high place where you can get new perspective from seeing the valleys around you.

So the temple mount is a symbol of heaven, a place above us, where God “provides for all peoples.” What does God provide? The heavenly feast, a banquet, a place where there is no hunger, no needs that go unmet, where all are welcomed, where no one is subjected to prejudice and no one is marginalized.  But first, a veil, like a heavy fog, must be removed.  The veil is loss, pain, misery. When it is lifted, we see the reality of God and God’s love.  We are given real freedom, which includes freedom from death and tears.  And we will know who has saved us; it is the Lord that we had searched for, and who came to find us.  Then we can rejoice and be glad that we are finally truly with God.

Our Psalm is a song of joy for that day of freedom. We will be in the house of the Lord all the rest of our days –for eternity, and we may simply look on the loveliness of the Lord.  We will be in the presence of God and know that from the day that God first “knit us together in our mother’s womb” God has been our light and our salvation.

But St. Paul had faced death and writes in this 2nd letter to the Christians of Corinth some words encouragement, telling how God renews us each day with grace.  As Jesus lived after death, so will we, and grace is given to us abundantly now, in the same way that our needs will be met abundantly in heaven.  Paul goes so far as to call the difficulties of life “momentary light affliction” when compared to the “eternal weight of glory beyond all comparison”.  As the Psalmist (84) says, “One day in the house of God is better than a thousand days elsewhere.  It is better to be a doorkeeper in the house of God than live in the tests of the wicked. ” No matter what happens to our earthly bodies, our eternal wholeness is ensured.  Life does not end, but changes.

Finally, Jesus offers us a promise of certainty. “Don’t worry,” he tells us.  “Have Faith!”  In our Bible readings we encounter “Fear not” and “Have faith” so many times. The promise is real, all that we have told about -and more- is waiting for us and those we love.   Jesus adds that he will return to see that we are safely shown the way to the presence of God.  Jesus purposely came to earth for us, to teach us, and to better show us the way to eternity.  He opened the door, he shows the way, he evens gives us the desire to follow him.

All this is not a “description” of heaven as such; it does not provide the GPS coordinates that we might find eternity in our own way or at our own time. It is not concerned with golden streets or jewels or thrones.  Instead it tells us eternity it will be very different from the sickness, the violence, the striving for material goods, and the status and power games of earthly life.  It reminds us of how far we have to go to be like God in our love of each other.

And finally, it eases the pain we feel for the loss of those we love. Knowing that the present pain is transitory, but the goodness that is to come is eternal, our hearts dare to hope that suffering will end and be replaced with loveliness.  Carry that message with out with you- take the copy of the readings as well as the hope, as you leave today, for it is the message, the Good News, which the cornerstone of our faith brought to us. For the good news is the resurrection, that other side of loss and grief.

Flipping Greatness Upside Down

29th Sunday of Ordinary time, 10-21-2018

Isaiah 53:10-11; Psalm 33:4-5, 18-20, 22; Hebrews 4:14-16;  Mark 10:35-45

We left Jesus last week saying, “But many who are first will be last, and the last first.” Then, for the third time, Jesus predicts his coming death. He says, “…the Son of Man will be delivered to the chief priests…and will (be) condemned to death…they will mock him and scourge Him and spit on Him and kill Him.  And on the third day He will rise again.”

If you remember, the first time (8:31) Jesus said this, Peter scolded Jesus for saying such a thing. Jesus compared him to Satan, and accused Peter of tempting him as Satan did in the desert.  The second time (9:31), everyone was afraid to ask any questions.  Now (10: 32), James and John oddly choose to ask Jesus for a favor immediately after Jesus proclaims his coming death the 3rd time.  It’s more like a demand that Jesus do “whatever they ask”.  Have John and James not paid attention to his teaching about the first being last, and the last first?

So what do they want? What immediately comes to mind is power, prestige, to be “great”.  The 1st Nicene Council was in 325, after Christianity became legal in the Roman Empire.  The historical records include who sat on the right and the left of the Emperor Constantine.   They were highly contested places to sit,  won by strong arm political maneuvering – and you can be assured the man who sat on the right of the Emperor was the one who promoted the winning theology which resulted in the first Canon Laws of the Church. Were James and John doing some serious political moves to be leaders when the time came for Jesus to defeat Rome and take over the government?  Seems like a timely passage to be reading just before a hotly contested election, doesn’t it?

Jesus warns them that they don’t understand the enormity of their request. Yet they agree to drink the cup of suffering, and to be submerged in the baptism of death.  And of course, word leaks out about their demands, and anger and jealousy erupt among the rest of the apostles, so much so that Jesus must sit them down and straighten them out.

Jesus does not deny that there is rank in the Kingdom of God.  But it is not a result of shrewd political maneuvers.  Jesus reminds the apostles of their Roman Conquerors, and how they chose leaders.  It was a corrupt system, and the Jews were subject to men who were anxious to “lord it over” them.  The apostles are close to trying to do the same thing.   It is always interesting, and usually depressing, when there is a shift of political power. Once people gain power, they tend to try to suppress other people. Power is a breeding ground for unrestrained ambition and jealousy.

Or perhaps I am terribly wrong about James and John. I was reading an article by Eleonore Stump, Professor of Philosophy at Saint Louis University. She said her son-in-law read this Gospel and immediately understood it to mean something other than what we usually think. He said, that after Jesus had announced his coming death three times, James and John understood he meant it. Perhaps they were ready to be on the right and left of Jesus when he was crucified, which might account for the odd time they approached him. But God had already chosen those at the right and left of Jesus – two unknown, nameless, lowly criminals were on his right and his left. One of them did, in fact, follow Jesus to eternal life.  Perhaps the other apostles misinterpreted the request made by James and John, seeing it all through a lens of their own ambition, as people traditionally do when reading this.

Jesus offers another way to live, another way to become great, turning the entire measure of greatness around and flipping the scale of greatness upside down. “Whoever”, he says, “desire to become great among you shall be your servant. And whoever desires to be first shall be slave of all”.  Servant!  Slave!  Is he telling us to become great by being the lowest of the social order?  Inwardly, we wince.  “No one could do that”, we think.  Jesus hears our doubt.  He responds, “For even (I) did not come to be served, but to serve, and to give (my) life as a ransom for the many.” It is so counter to our culture it takes our breath away, and we feel a dark urge to not take it too seriously.

Our reading from Hebrew offers us reassurance that Jesus is in fact serious and does understand our weaknesses, as he too was subjected to temptation. So we may run to Jesus with confidence, for only in his perfect power, we will receive mercy and grace, and find the true greatness of service to each other.