New Identity in Baptism

First Sunday after the Epiphany: Baptism of Our Lord Jesus Christ (Year C)

Isaiah 43.1-7; Luke 3.15-17, 21-22

St. Gregory’s, Long Beach

Live Streamed on Parish Facebook Page (beginning at 16:35)

 

On the Sunday after the Feast of the Epiphany, we always celebrate the baptism of our Lord by John the Baptist. As you recall, we already talked about the nature of the baptism John was performing a little over a month ago on both the Second and Third Sundays of Advent. And while we didn’t specifically talk about Jesus’ baptism at the time, that act was certainly in the back of our minds and in the forefront of the purpose of the readings for those two Sundays.

 

Before we get to the specifics of Jesus’ own baptism, there are a couple of things about the baptism that John was proclaiming that we need to touch on. First is the fact that Scripture clearly states that this was “a baptism of repentance for the forgiveness of sins” (Lk 3.3). The second, while related, is not specifically stated, but is, rather, contingent upon knowledge of Jewish sacramental and liturgical practices of the day. That, in those days, immersion in water was a rite “typically reserved for Gentile converts to Judaism, signifying the all-encompassing, fresh-start character of conversion.”[1]

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Speaking the Word into Being

First Sunday after Christmas (Year C)

John 1.1-18

St. Gregory’s, Long Beach

Live Streamed on Parish Facebook Page (beginning at 17:00)

 

“In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through him, and without him not one thing came into being” (Jn 1.1-3a).

 

These words are the beginning of what is known as the Prologue to the Gospel According to John, and is one of the traditional readings during the Christmas season. In fact, it is so important that it is designated for reading twice during the Christmas season—on Christmas Day and on the first Sunday after Christmas. While beautifully poetic, at first glance we may wonder how this could possibly be a Christmas story. It hardly compares with the dramatic, even romantic, imagery of the birth story recorded in Luke that we heard on Christmas Eve. There is no decree for an imperial census, resulting in Mary and Joseph leaving their home in Nazareth to make the long journey to Bethlehem. There is no mention of Bethlehem being so crowded that there was no room available in any inn, so that Mary and Joseph had to seek refuge for the night in a stable. There is certainly no description of the birth of the baby Jesus, wrapped in bands of cloth and lying in a manger. There are no shepherds in the field, keeping watch over their sheep. There is no angelic visitor telling the shepherds “I am bringing you good news of great joy for all the people: to you is born this day in the city of David a Savior, who is the Messiah, the Lord” (Lk 2.10-11). There is no accompanying multitude of the heavenly host “praising God and saying, ‘Glory to God in the highest heaven, and on earth peace among those whom he favors!’” (Lk 2.13-14). So where is Christmas in John’s message of “In the beginning was the Word, and the Word was with God, and the Word was God”?

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Being Vulnerable

Christmas Eve

Isaiah 9.2-7; Luke 2.1-20

St. Gregory’s, Long Beach

Live Streamed on Parish Facebook page (due to technical difficulties, video begins part way through sermon)

 

“The people who walked in darkness have seen a great light; those who lived in a land of deep darkness—on them light has shined” (Is 9.2). These words which begin our first reading for today were originally part of an oracle to the people of the Southern Kingdom of Judah who were vulnerable to threats by the Assyrian Empire, which had already taken control of the Northern Kingdom of Israel in the eight century BC. Actions which took a dramatic toll on the social, economic, and political fabric of the day. And while referencing conditions and providing an oracle in response to conditions 2,700 years ago, these words seem remarkably applicable today.

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My Soul Magnifies the Lord

Fourth Sunday of Advent (Year C)

Luke 1.39-55

St. Gregory’s, Long Beach

Live Streamed on Parish Facebook page (beginning at 20:50)

 

Our Gospel readings for the last two weeks have centered on John the Baptist as the one who points the way to, who prepares the way for, the coming of the Lord. We have heard about John the Baptist out in the wilderness proclaiming a baptism of repentance. We have heard some classic John the Baptist quotes: “You brood of vipers! Who warned you to flee from the wrath to come? Bear fruits worthy of repentance” (Lk 3.7-8a). And, “I baptize you with water; but one who is more powerful than I is coming: I am not worthy to untie the thong of his sandals. He will baptize you with the Holy Spirit and fire” (Lk 3.16). Through his words and actions, John points the way to a 30-year-old man who one day shows up at the River Jordan seeking to be baptized. The baptism that will mark the official beginning of Jesus’ public ministry. The baptism in which God will declare, “You are my Son, the Beloved; with you I am well pleased” (Lk 3.22b).

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You Are a Prophet of the Most High

Second Sunday of Advent (Year C)

Malachi 3.1-4; Luke 1.68-79; Luke 3.1-6

St. Gregory’s, Long Beach

Live Streamed on Parish Facebook Page (beginning at 18:30)

 

This time of year, we talk about John the Baptist as pointing the way to Jesus. But what we don’t often consider is that there are accounts in scripture that also point the way to the coming of John the Baptist. Our Old Testament reading from the prophet Malachi talks about God sending a messenger to the Temple who will purify the priests, restoring the priesthood to its rightful role and dignity. All part of the process of setting things back in order upon Israel’s return from Exile. Part of God’s ongoing process of setting things right for the eventual coming of God’s Kingdom. In the Christian tradition, this passage is interpreted from a messianic perspective, with God sending a messenger to prepare the way for the coming of Jesus. Of course, we now recognize, at least from this Christian interpretation of an ancient Jewish text, that messenger as being John the Baptist.

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Advent as a Way of Life

First Sunday of Advent (Year C)

1 Thessalonians 3.9-13; Luke 21.25-36

St. Gregory’s, Long Beach

Live Streamed on Parish Facebook Page (beginning at 17:40)

 

Today we begin a new liturgical year with the start of our four-week journey through Advent. Our preparation for the coming of Christ. Since Advent ends with the celebration of the birth of the Christ Child at Christmas, we naturally tend to view Advent as the season of preparation for Christmas. Which it is. But Advent is about so much more than just preparing for Christmas. As we discuss every year, Advent is about preparing for the coming of Christ in multiple contexts. As we’ve already established, the coming of Christ at his birth in Bethlehem on Christmas. The other context is the coming of Christ at the end of the ages. What we refer to as the Second Coming. When it comes to our scripture readings for this season, it is actually not Christmas, but the anticipated Second Coming of Christ, which gets the most airtime during Advent. Out of the Gospel readings for each of the Sundays of Advent, only one actually deals with the anticipated birth of Jesus. Coming on the fourth Sunday of Advent, this year with the story of Mary’s visitation to her cousin Elizabeth, and the unborn John the Baptist leaping for joy in Elizabeth’s womb at the presence of the coming Lord.

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Being Subjects of Christ the King

Christ the King (Year B)

Daniel 7.9-10, 13-14; Revelation 1.4b-8; John 18.33-37

St. Gregory’s, Long Beach

Live Streamed on Parish Facebook Page (beginning at 17:45)

 

The last Sunday of the liturgical year—that would be today—is designated as the Feast of Christ the King. We are accustomed to hearing Jesus Christ referred to in royal language. We hear him referred to as “Lord” on numerous occasions in Scripture. Shortly after his birth, the Magi referred to Jesus as “King of the Jews.” This same title is used mockingly at his trial before Pontius Pilate, as we heard in today’s Gospel. And then again at his crucifixion. We often refer to him as the Prince of Peace, particularly around Christmas time—a reference made by the prophet Isaiah to a future messianic king. And we sometimes refer to Jesus as the “King of Kings.” But what does such royal language mean, particularly in our own lives? Particularly in our own context that is decidedly non-, even anti-, monarchical.

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Birth Pangs

Twenty-Fifth Sunday after Pentecost – Proper 28 (Year B)

Mark 13.1-8

St. Gregory’s, Long Beach

Live Streamed on Parish Facebook Page (beginning at 21:25)

 

Some people think that the Bible is irrelevant. That it has nothing to say about where we are today. But truth be told, much of today’s Gospel reading could be ripped straight out the pages of the Long Beach Press-Telegram, the LA Times, or the headlines on the nightly news:

 

Then Jesus began to say to them, “Beware that no one leads you astray. Many will come in my name and say, ‘I am he!’ and they will lead many astray. When you hear of wars and rumors of wars, do not be alarmed; this must take place, but the end is still to come. For nation will rise against nation, and kingdom against kingdom; there will be earthquakes in various places; there will be famines. This is but the beginning of the birth pangs.” (Mk 13.5-8)

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Unbound

All Saints Sunday (Year B)

John 11.32-44

St. Gregory’s, Long Beach

Live Streamed on Parish Facebook Page (beginning at 26:15)

 

Today’s Gospel reading, as we just heard, is about the raising of Lazarus. This is one of the significant stories in the Gospel according to John, containing some important teachings. Before we take a deep dive into this story, it would help to understand something about how John’s Gospel approaches Jesus’ teachings. When we think of Jesus teaching, we naturally think of parables. That was the primary means that Jesus used for instruction. But the parables are virtually all contained in Matthew, Mark, and Luke. Not John. John uses a different approach to convey Jesus’ key teachings. As one commentator notes, “In John it’s as though Jesus shapes events around him into living, breathing parables, ‘signs’ through which larger realities can be glimpsed.”[1] Rather than call them miracles, John refers to these events as “signs.” John’s Gospel is organized around seven such “signs.” Events and encounters that reveal Jesus’ identity and mission in profound and striking ways. Think of these as road signs, pointing to bigger and deeper realities about who Jesus is. The first sign is the well-known story of Jesus changing water into wine at the wedding at Cana, serving as the introduction to his public ministry. And we go through until we hit number seven: the raising of Lazarus. The final sign before Jesus’ death and resurrection.

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Hear, O People of God

Twenty-Third Sunday after Pentecost – Proper 26 (Year B)

Mark 12.28-34

St. Gregory’s, Long Beach

Live Streamed on Parish Facebook Page (beginning at 11:35)

 

“Hear, O Israel: the Lord our God, the Lord is one.” These words, known is the Shema Yisrael, or simply the Shema, is one of the two most important prayers in all of Judaism. Jews are to say the Shema twice day, at morning and evening prayers. In fact, it is viewed as the most important part of the Jewish prayer service. So profound is this simple statement to the lives of Jews, that it is traditional for Jews to say the Shema as their last words before they die. More than a prayer, it is a credal statement of their belief in the nature of the one true God. Not unlike our use of the Nicene Creed at Eucharist or the Apostles’ Creed during our services of Morning and Evening Prayer. Only a little more succinct.

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