In-Between Times

Second Sunday of Easter

John 20.19-31

St. Gregory’s, Long Beach

 

Alleluia! Christ is Risen!

The Lord is Risen indeed! Alleluia!

 

With this being the last Sunday I will be with you for 111 days—but who’s counting?—I find that I view today’s Gospel reading in a new light. We hear this particular story every year on the Sunday after Easter Day. The story that has come to bear the erroneous and unfortunate monicker of “Doubting Thomas.” How many times can one preach on and seek to debunk the implication that Thomas lacked faith? I state emphatically, he did not. On this particular day, which by my reckoning is about the 17^th or 18^th time I have preached this Gospel, I welcome viewing this story through the lens of my—of our—impending Sabbatical. Hopefully giving new insight into what was going on with Thomas and the remaining disciples during those early days following Christ’s Resurrection. And, in so doing, offering a perspective with which we might view this time of Sabbatical we begin as of tomorrow.

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A Tale of Two Resurrections

Easter Day

John 20.1-20

St. Gregory’s, Long Beach

Live Streamed on Parish Facebook page

 

Alleluia! Christ is Risen!

The Lord is Risen indeed! Alleluia!

 

We have just heard John’s account of what happened on Easter morning. While there are differences in specific details, each of the Gospels tell basically the same story. How on Easter morning, women go to Jesus’ tomb and find it empty. Each account unfolding to reveal something about the resurrection and about the Risen Lord. John’s account, while also accomplishing this, goes one step further. This account takes a deeper dive into the responses the disciples have upon finding the tomb empty and the resulting effect of the resurrection on those closest to Jesus. Thereby providing a means by which we might view our own responses to the resurrection and its effect on us and our lives of faith.

 

While the Gospel account we just heard is most definitely a unified whole, in some ways, it is actually two stories. Each with its own response to the resurrection. Responses and reactions which are very different from each other, and yet are held in tension with one another; one flowing from the other. The juxtaposition of the two informing how we ourselves might view and relate to such a mysterious and unexplainable event. Explaining how such a mysterious and unexplainable event as the resurrection is, nonetheless, the centerpiece of our religion, of our collective and individual lives of faith.

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Boldness

Good Friday

Isaiah 52.13—53.12; Hebrews 4.14-16, 5.7-9; John 18.1—19.42

St. Gregory’s, Long Beach

Live Streamed on Parish Facebook page

 

Our liturgical commemorations for Holy Week are bracketed with an extended reading of the Passion Narrative. On Palm Sunday, also known as Passion Sunday, we hear the Passion Narrative from one of the Synoptic Gospels (Matthew, Mark, or Luke, depending on the year). This year it was Luke. Then, on Good Friday, we always hear the Passion Narrative from the Gospel according to John. While the substantial facts of the narratives are the same, there are differences (aside from the timeframe reported). I specifically refer to differences in how the actual Passion is portrayed: Jesus’ arrest, the trials before temple authorities and Pontius Pilate, and his crucifixion.

 

Comparing the Synoptic accounts (primarily Luke) with John’s version of the Passion reveals some stark differences. Not so much in the chain of events and details surrounding those events. After all, these are reported by different people viewing events from different perspectives; and even then, based on second-, third-, or fourth-hand accounts. So differences in reported details are understandable. And generally speaking, they are all consistent. With one significant exception. That is in how Jesus comports himself throughout his Passion. How he behaves and particularly how he responds, throughout. That difference is telling.

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Circling the Wagons

Fifth Sunday in Lent (Year C)

John 12.1-8

St. Gregory’s, Long Beach

Live Streamed on Parish Facebook page (beginning at 14:35)

 

Sometimes being a loving, caring community takes its toll. On those charged with the leadership and care of the community, as well as on the individual members comprising that community. This is something we are currently experiencing here at St. Gregory’s. In the space of 26 days—not even a whole month—we have experienced the loss of five beloved members of our community. Two of those occurring just this past week, on Wednesday and Thursday. This in a week in which we also had the funeral service for David Feit-Pretzer, our previous, long-time organist and music director, and the first of those to die just four weeks ago. Even though some of these dearly departed may not have been known to many of you, the collective loss experienced by those who did know them, and the resulting collective loss experienced by the parish community, is numbing. Each subsequent death adding to the cumulative numbness. Each subsequent death subtracting from the vitality of the community. I feel it acutely. And I know a number of you do, as well. Questioning, what is happening here? Not that there is any real answer. And yet, in times like this, in times of even one loss, let alone so many, we seek something to help us cope. Something to help us get through the grief, the sorrow, the sense of being diminished as a body, and the resulting sense of numbness and disbelief.

 

Today’s Gospel reading just happens to provide some insight, some guidance. A healing balm, not unlike the perfume Mary uses to anoint Jesus’ feet.

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Opportunity for Repentance

Third Sunday in Lent (Year C)

Luke 13.1-9

St. Gregory’s, Long Beach

Live Streamed on Parish Facebook page (beginning at 27:40)

 

Why do bad things happen? Such a broad and complex topic. Of course, the answer—if there even is a correct answer—depends on perspective. Depends on the lens through which one chooses to evaluate the particular circumstances of any given situation. As our understanding of the universe has increased, the range of possible answers seem to broaden rather than narrow. The whole notion of quantum physics alone throws such a monkey wrench into the works that an absolute answer may never be found.

 

For the ancients, with a much simpler worldview—and even for many in our own day—the answer is clear. Bad things happen because the gods—or, in our case, the One God—was angry. Bad things happen because of God’s wrath. Suffering was often viewed as punishment for sin. Even when bad things happened to those who were apparently good and righteous, there must have been some hidden sin, some unknown transgression, that was being punished. And in some cases, if there was no actual transgression, the punishment must have been for a sin committed by a parent or ancestor or other relative. Right in Exodus, when God gives the Ten Commandments to Moses, God specifically says, “I the Lord your God am a jealous God, punishing children for the iniquities of parents, to the third and fourth generations of those who reject me” (Ex 20.5b). Although, this is also countered elsewhere in Scripture. And yet, this perspective continued—and continues—in a generalized form, of suffering being the wages for sin.

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Lenten Exam

First Sunday in Lent (Year C)

Luke 4.1-13

St. Gregory’s, Long Beach

Live Streamed on Parish Facebook page (beginning at 33:10)

 

This is the first Sunday in our annual Lenten journey. The forty-day duration is meant to call to mind two other significant “forties” in Scripture. The first is the forty days Jesus spent in the wilderness being tempted and tested by the devil—the account of which we just heard in our Gospel reading. A period which, itself, is meant to call to mind the second of the “forties”: the forty years the Hebrews wandered in the wilderness following their liberation from slavery in Egypt, as they made their way to the Promised Land.

 

There are two common themes—maybe more, but we will focus on two—between Jesus’ forty days in the wilderness and the Hebrews’ forty years in the wilderness. The first is the commonality of the duration: forty—be it days or years. In ancient scripture, forty was a shorthand way of indicating a long time. Generally, a long period that was meant to be transitional, even transformational. A time in preparation for something new.

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Do Our Faces Shine?

Last Sunday after the Epiphany (Year C)

Exodus 34.29-35; 2 Corinthians 3.12-4.2; Luke 9.28-36

St. Gregory’s, Long Beach

Live Streamed on Parish Facebook page (beginning at 23:25)

 

Throughout Epiphanytide—our celebration of the Feast of the Epiphany and the season that follows—we have explored the many and varied ways in which Jesus is revealed as Messiah for all people. In the process, also seeking to discern what this means for those of us who seek to follow him. Catching glimpses here and there of his glory, of God’s glory, shining in our own lives. Today we come to the end of our annual Epiphanytide journey by traveling with Jesus and his closest disciples—Peter, James, and John—up the Mount of the Transfiguration. A journey in which we witness the ultimate expression thus far of who Jesus is as Messiah. A climactic event bringing together all aspects of what it means for Jesus to be Messiah for all people. An event eclipsed only by what it foreshadows, by what we will witness at the end of the next season we are preparing to enter.

 

As this journey up that mountain begins, there is no indication of anything special. Today’s journey up the mountain appears to be just an ordinary day-in-the-life for Jesus. He often went away by himself, often to a mountaintop, to pray. To recharge and reconnect with God. But this was different. He took Peter, James, and John with him. His chief lieutenants. Jesus obviously has something important in mind. They are to be witnesses—and in the fullness of time, to bear witness—to the ultimate revelation of who he is. The symbolism of what unfolds on the Mount of the Transfiguration is so rich, bringing together so much of who Jesus is, so much of what his life is about, so much of what he will continue to accomplish beyond his earthly life. Each detail revealing more.

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A Level Place

Sixth Sunday after the Epiphany (Year C)

Luke 6.17-26

St. Gregory’s, Long Beach

Live Streamed on Parish Facebook page (beginning  at 21:00)

 

Today we hear the beginning of what is often referred to as the “Sermon on the Plain.” Not to be confused with the Sermon on the Mount as recorded in Matthew’s Gospel. Although there certainly are some similarities. And some differences. While an event is often recorded in more than one Gospel, the accounts of the same event, the details, can vary across Gospels. But in this case, the differences are significant enough that the Sermon on the Mount and the Sermon the Plain are likely completely different events, but with some parallel themes. After all, it is not unreasonable to assume that, given the amount of preaching and teaching Jesus did, he may well have had a basic outline that he followed. The differences between these two famous sermons indicating that Jesus likely modified his message based on his audience or their context.

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Being Called

Fifth Sunday after the Epiphany (Year C)

Isaiah 6.1-8; 1 Corinthians 15.1-11; Luke 5.1-11

St. Gregory’s, Long Beach

Live Streamed on Parish Facebook page (beginning at 23:10)

 

Thus far in our Epiphanytide journey, we have been exploring the various forms Epiphany takes. The word “epiphany” meaning manifestation or revelation. For us, in this context, Epiphany being the various ways in which Jesus is revealed as Messiah to and for all people. So far, those various epiphanies have been in more public contexts: the coming of the Magi, Jesus’ baptism by John in the Jordan River, the changing of water into wine at the wedding at Cana, and Jesus beginning his public ministry with a sermon at the synagogue in Nazareth. All these events making a public proclamation in some form or fashion, while also revealing qualities and attributes of who Jesus is and of the nature of his ministry.

 

But in today’s Gospel, we have a revelation, an epiphany, of a more personal nature. Further revelation of who Jesus is through an encounter with an individual. Revelation of how Jesus operates through individuals. All packaged in an invitation to join him in ministry. What we commonly refer to as “being called.” The Gospel, and actually all the scripture readings we heard today, being what we commonly refer to as “call narratives.” Examination of these call narratives revealing something about who Jesus is—or in the case of the Old Testament reading, about who God is—and collectively, about how God and Christ are revealed and operate in the world. How God and Christ operate in the lives of those invited into service of the Kingdom.

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Presentation of Our Lord and of Ourselves

Presentation of Our Lord

Luke 2.22-40

St. Gregory’s, Long Beach

Live Streamed on Parish Facebook page (beginning at 20:15)

 

Today we have the joy of celebrating a feast day that, while occurring every year, only falls on a Sunday once every six years. An occasion when we interrupt our regular course of Epiphany readings to focus on a very special event in our communal life. Although, even then, by the sheer nature of the day and what it symbolizes, even this special day is, in itself, an Epiphany story: a story of manifestation, of revelation. Yes, today we celebrate the Feast of St. Phil of Punxsutawney. Also known as Groundhog Day.

 

Now, of course I’m being facetious—I know, such a shock. While today is Groundhog Day for secular society, in the Church February 2^nd is the Feast of the Presentation of Jesus in the Temple. Occurring forty days after Christmas, this is the celebration of what used to be referred to as the Purification of Mary. Under Mosaic law, a woman giving birth to a male child is considered ritually unclean for a period of forty days. During this time, she is barred from touching anything holy or from entering a house of worship. On the day of her purification, she must present herself to a priest to make atonement on her behalf, offering a sacrifice of a lamb, a pair of pigeons, or a pair of turtledoves, depending on financial means. Only then shall she be considered ritually clean once more.

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