I Was Blind, Now I See

Fourth Sunday in Lent (Year A)

John 9.1-41

St. Gregory’s, Long Beach

 

We are roughly halfway through this year’s Lenten quest. Each Sunday during this quest providing us with a Gospel account of an individual who has a life-changing encounter with Jesus. These individuals, transformed, become our guides on our own Lenten quest, as we, like them, seek to discern and to live more fully into who we are created and called to be as beloved children of God. Each guide providing insights and lessons that will, hopefully, transform us not just for the forty days of this current Lenten season, but for our entire lives. So far, our guides have been somewhat unlikely choices: Nicodemus, a high-ranking Jewish official who is also a secret follower of Jesus; and Photini, a Samaritan woman of questionable repute. Each, thus far, providing us with lessons about living more fully and more boldly into our lives of faith and to embrace more fully what it means to be children of God and members of the Body of Christ.

 

Today, we meet another unlikely guide: a man born blind. Although, unlike our previous guides, this guide is not alone. His role as our guide is informed by awkward dialogue, both metaphorical and actual, with Jesus’ own disciples and a group of Pharisees. The man born blind serving as a guide in his own right, but that role being further highlighted and informed by how his transformation is in opposition to, is in defiance of, the prevailing attitudes and ideas of both the disciples and the Pharisees. Attitudes and ideas regarding sin. Attitudes and ideas that are ultimately misplaced and misguided. A classic match-up of an outsider bumping up against insiders—in this case, of two competing camps. With the outsider coming out ahead as the only one of the lot qualified to serve as our guide.

Read more!

Breaking Down Barriers

Third Sunday in Lent (Year A)

John 4.5-42

St. Gregory’s, Long Beach

 

Thus far on our Lenten quest, we have met and been led by several guides. The first week, our guide was none other than Jesus himself. And, as I noted last week, in each of the following weeks in Lent, we meet an additional guide. People who, through their encounter with Jesus, learn something about themselves and about their relationship with God. Lessons that, in turn, can help guide us in our own quest to discern, realize, and more fully live into who we are created and called to be—not just in this Lenten season, but in our lives moving forward. Of course, Jesus is the ultimate guide in each encounter we examine, as he guides the one encountered, who, in turn, becomes a guide for us.

 

Last week, our guide was Nicodemus, an unlikely guide, primarily because of his high-ranking position as a powerful Jewish leader. Despite being a Temple authority, one who because of his encounter with Jesus was able to overcome some limited and rigid perspectives; who out of necessity had to compartmentalize his faith in Jesus, but in time found the courage to ultimately “go public” in his support of Jesus. Today, Nicodemus passes the torch to another, perhaps even more unlikely guide—one who is the polar opposite to Nicodemus in every way: a Samaritan woman.

Read more!

Going Public

Second Sunday in Lent (Year A)

John 3.1-17

St. Gregory’s, Long Beach

 

Last week, we began a Lenten quest, symbolized by Jesus being tempted in the wilderness for forty days. A time in which he sought to discern who he was as the Son of God and how that identity would shape his life and his public ministry. This forty-day wilderness quest being a model, of sorts, for our own forty-day Lenten season. A time in which we intentionally seek to discern how we, as members of the Body of Christ in the world, can deepen our relationship with God and with Christ; how we can live more fully into who God has created and calls us to be. Our Lenten quest began with Jesus as our guide. In the remaining weeks of Lent, we meet additional guides who, through their own encounters with Jesus, will provide additional insight into what this Lenten quest is about, what our life’s quest is about, and help guide us as we move ever closer to Jerusalem and to Easter.

 

Today, Jesus passes the baton to an unlikely guide: Nicodemus. As we are told, Nicodemus is a Pharisee and “a leader of the Jews.” Based on other statements elsewhere in the Gospels, we can glean that he was a member of the Sanhedrin: the primary judicial and legislative body in ancient Israel. A sort of a blending of Congress and the Supreme Court. So Nicodemus is a high-powered and influential leader, charged with upholding secular and religious law.

Read more!

Lenten Quest

First Sunday in Lent (Year A)

Matthew 4.1-11

St. Gregory’s, Long Beach

 

My friends, today we begin a great quest.

 

Before we begin, we need to understand what a quest entails. You actually already know; you just may not realize it. Every culture throughout the ages has its own version of what is often referred to as the “hero quest.” Classic stories that follow the same basic structure. The protagonist, the hero of the story, leaves their ordinary world, sometimes on their own volition, or sometimes compelled to do so. They embark on a journey during which they face a variety of trials and temptations. Along the way, they often meet a mentor who travels with them and guides them through these trials. Through these trials, they gain wisdom, often about themself, and return home transformed in some profound way. There are a variety of well-known examples. One of the oldest being the Epic of Gilgamesh. Other ancient examples include The Odyssey by Homer; the story of Jason and the Argonauts; the Arthurian Legends, with the most well-known being the quest for the Holy Grail. More modern examples include The Hobbit by J.R.R. Tolkien; the Chronicles of Narnia by C.S. Lewis; and the Star Wars series, particularly the original trilogy focusing on Luke Skywalker.

Read more!

"Is Not This the Fast That I Choose?"

Ash Wednesday

Isaiah 58.1-12; Matthew 6.1-6, 16-21

St. Gregory’s, Long Beach

 

As we begin our Lenten journey, we once again hear the standard Gospel reading for Ash Wednesday: Jesus’ commentary regarding three common spiritual practices. The three—almsgiving, prayer, and fasting—forming the foundation for righteous living in the Jewish tradition. Three practices which likewise form the foundation for righteous living in our own Christian tradition. These three practices forming the foundation, the structure, which many Christians identify with the season of Lent. Practices we intentionally engage in during the six-week penitential season of preparation for Easter. Emphasis on the word “penitential.”

 

Before we go too much farther, it is probably prudent to define our terms, just so we are all on the same page. What do we mean when we talk about almsgiving, prayer, and fasting?

Read more!

"Lord, It Is Good For Us To Be Here"

Last Sunday after the Epiphany (Year A)

Matthew 17.1-9

St. Gregory’s, Long Beach

 

Today we stand at a critical turning point, in more ways than one. As we metaphorically stand on the mountaintop with Jesus, Peter, James, John, Moses, and Elijah, we witness a turning point in the life and ministry of Jesus. The point where things take a radical, and for Peter, James, and John, an unexpected turn into the unknown. From the day-to-day work of teaching, preaching, and healing, turning toward Jerusalem and the culmination of Jesus’ life, his public ministry, and to a new life for him and for all. And for us, two millennia later, this is a turning point in our liturgical calendar, as we end the season after Epiphany and turn toward Lent. As we wrap up our look at how Jesus is manifest and revealed as the Son of the Living God, and begin preparation for Easter and the ultimate revelation of who Jesus is and who we are in the new light of Easter morning.

Read more!

The Blessing of Salt and Light

Fifth Sunday after the Epiphany (Year A)

Matthew 5.13-20

St. Gregory’s, Long Beach

 

Last week we heard the beginning of the Sermon on the Mount—Jesus’ inaugural sermon, and one in which he essentially lays out his vision for his ministry, as well as some of the central teachings that will guide that ministry. Or, more accurately, teachings that will guide those who seek to follow him, those who will engage in ministry with him. In the portion we heard last Sunday, the Beatitudes, Jesus talks about being blessed. Through the Beatitudes, he presents a confounding and counterintuitive assessment of what it means to be blessed. He makes a statement about who is already blessed, not a proclamation of how to get and keep God’s blessing, be it for ourselves or for others. On the contrary, Jesus is saying the most important thing about divine blessing is that it already is. It has been graciously given. And not just in those places and circumstances we would expect. It is also given—it is especially given—in those places and circumstances that may seem to us far from being blessed. That we receive blessing as pure gift, not as something to be earned, not as a reward for good behavior or right action. As pure gift.

 

In redefining blessing and blessedness, Jesus is proclaiming that no matter who we are, we are blessed by God—even if we don’t always feel it. The Beatitudes are meant to be words of comfort, consolation, and encouragement to all of us. And that in being blessed, we are assured that the kingdom of heaven is already open to us and that we are a part of it. As such, we are invested in the work of that kingdom.

 

Which brings us to today’s portion of the Sermon on the Mount. Before Jesus launches into the remainder of the sermon with teachings on a variety of topics, today he provides several images of encouragement as to what it means to be blessed, to be part of the kingdom of God, to be invested in the work of the kingdom, to actually engage in that work. All leading up to, being preparation for, the more practical instructions of what that work entails. Making more explicit the scope of what it means to be blessed. Of how one lives into and out of the blessedness bestowed on us by God. Jesus primarily does this through two images: “You are the salt of the earth” and “You are the light of the world.”

Read more!

But First, Blessing

Fourth Sunday after the Epiphany (Year A)

Matthew 5.1-12

St. Gregory’s, Long Beach

 

Today we gather our parish family in preparation for our Annual Meeting. While there are certain pieces of business that need to be conducted at the Annual Meeting—electing new Vestry members, electing delegates to Diocesan Convention, and presenting the budget for the new year—the Annual Meeting really is first and foremost a celebration of our common life. A celebration of the work that we have chosen to enter into and engage together as the Body of Christ in this place at this time. One of the ways we do this is by sharing reports—written and verbal—from our parish leaders and from our various ministries. Not as a way of boasting about what we have done, of congratulating ourselves on what great people we are, but as a way of honoring and celebrating how we have used the resources God has entrusted to us as one small way in which the Kingdom of God is being built, one brick at a time, one life at a time.

Read more!

Leaving Nets

Third Sunday after the Epiphany (Year A)

Matthew 4.12-23

St. Gregory’s, Long Beach

 

Both last week and today we heard accounts of Jesus calling his first disciples. Last week was the version reported in John’s Gospel and this week is obviously Matthew’s version. And while both involve two of the same future disciples—Andrew and Peter—the process actually differs significantly. As you may recall from last week, Andrew was originally a disciple of John the Baptist. When John, referring to Jesus, says “Look, here is the Lamb of God!” (Jn 1.35), Andrew and another unnamed person immediately go after Jesus. They spend some time together, and at least Andrew switches camps and becomes a disciple of Jesus. He then goes and finds his brother Peter and recruits him to the cause.

 

What we hear today, while also involving Andrew and Peter, is very different. While John tells of Andrew approaching Jesus, here in Matthew it is Jesus who approaches Andrew and Peter. And the impression given is that, until now, Jesus did not know the brothers and vice versa—one stranger approaching two other strangers. While John tells of Andrew spending time with Jesus and getting to know him before deciding to become a disciple, Matthew has Jesus, upon meeting the brothers, immediately issuing the invitation, “Follow me, and I will make you fish for people.” At which point the brothers accept on the spot: “Immediately they left their nets and followed him.”

Read more!

Way Opening

Second Sunday after the Epiphany (Year A)

John 1.29-42

St. Gregory’s, Long Beach

 

My previous spiritual director was Quaker. A seemingly odd mix. Me, an Episcopal priest, whose piety and worship style is deeply formed and expressed in hierarchical structure and liturgical practices based on word and music, seeking spiritual guidance and direction from Judith. From one whose piety and worship was rooted in a denomination with far less structure and less reliance on clergy, with worship rooted in periods of extended silence waiting for “That of God in everyone” to inspire someone to speak. And yet, it worked. It was actually just what this Episcopal priest needed at the time by way of spiritual guidance. And just as an aside, George Fox, the founder of the Quakers, was actually raised in the Church of England.

 

When struggling with particular issues, spiritual or otherwise, when I was experiencing a sense of uncertainty, sometimes profoundly so, Judith would invariably invoke a Quaker spiritual concept: “way will open.” The concept of trusting that a path forward will become clear when the time is right, often after a period of patient waiting, discernment, and letting go of rigid plans. (I don’t know where Judith got the idea that I would ever have any ingrained ideas or rigid plans.) Way opening often requiring that one undertake an action without clarity about all the details, with respect for the ambiguity of the process, trusting that the path would be made clear as one proceeds.

Read more!