Being the Word Made Flesh

First Sunday after Christmas

John 1.1-18

St. Gregory’s, Long Beach

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

 

I find it interesting that in all our worship services during the twelve days of the Christmas season, we usually only hear the narrative of Jesus’ birth from Luke’s Gospel once, that being on Christmas Eve; but that we hear the more esoteric Prologue to John’s Gospel twice, that being on Christmas Day and on the first Sunday after Christmas—that being today. Which should tell us something about what the Church views as most important about this season. That it is not necessarily the birth event itself, but the broader more cosmic meaning of that event. And of its ongoing implications to us in our lives of faith.

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The Why of Christmas

Christmas Day

John 1.1-14

St. Gregory’s, Long Beach

Live Streamed on Parish Facebook Page (beginning at 20:40)

 

On Christmas Eve, in the darkness of night, we hear the story of Jesus’ birth in a stable in Bethlehem. The events of which are presented in visual form through the creche, the nativity scene; a common fixture in churches and homes alike. Depicting the newborn Jesus lying in a manger under the watchful and protective gaze of Mary and Joseph; surrounded by adorable animals; all attracting the attention of shepherds, who, while in the fields that night, were visited by an angel proclaiming “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.”

 

But now, in the light of Christmas Day, the images of the creche fade from view, just as the verses of “Silent Night” have gone silent. Only to be replaced by the Prologue to John’s Gospel: “In the beginning was the Word, and the Word was with God, and the Word was God.” The beautiful images of Christmas Eve being replaced by what are essentially ancient philosophical and theological musings.

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Icon of Hope

Christmas Eve

Luke 2.1-20

St. Gregory’s, Long Beach

Live Streamed on Parish Facebook Page (beginning at 55:35)

 

What is the quintessential image of what we celebrate this night? The image that captures, as much as is possible, what this night is all about. While the answer varies by individual, there is a high probability that most would say it was the creche, depicting the moments following Jesus’ birth. You have to admit, the creche does have it all. The newborn Jesus lying in a manger under the watchful and protective gaze of Mary and Joseph; surrounded by various animals, such as cows, sheep, and oxen; all attracting the attention of shepherds, who have heard from an angel: “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.” As much as any image, the creche is a depiction of what would by all accounts be considered a “Kodak moment.”

 

Although truth be told, the real scene of what happened with the birth of Jesus was probably far from a Kodak moment. What we see depicted in nativity scenes is really an idealized, sanitized version that is far removed from reality. In actuality, the scene would have not been quite so lovely. In fact, it was probably pretty disgusting. This was a stable, after all. The place where animals ate, slept, and, well, performed other bodily functions. A dirt floor, strewn with filthy straw and waste—from the resident animals, as well as the birth that had just occurred. The manger in which the baby was laid was nowhere near sanitary, being the feeding trough for animals. Rather than brightly lit, the stable would have been dark and dingy. If Mary and Joseph were even lucky enough to have light in their makeshift accommodations, it would have been a small oil lamp, at best. And while not a feature of nativity scenes, the smell would have probably been pretty overwhelming. All in all, a far cry from the labor and delivery unit at Long Beach Memorial.

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Voices Crying in the Wilderness

Third Sunday of Advent (Year B)

John 1.6-8, 19-28

St. Gregory’s, Long Beach

Live Streamed on Parish Facebook page (beginning at 18:15)

 

Déjà vu! Didn’t we just hear about John the Baptist last week? About “the voice of one crying out in the wilderness”? Yes, we did. No, we didn’t mess up and forget to change the Gospel reading for today. And yes, it is the same basic story introducing John the Baptist as the one who fulfills ancient prophecies about the one who prepares the way for the coming of the long-awaited Messiah.

 

You might ask, “well, if we heard the same basic story last week, why the repeat?” Good question. Perhaps because there is more to be gleaned from the story of John the Baptist. Perhaps those who crafted our Sunday lectionary felt that John can teach us even more to help guide us on our Advent journey. To help us more fully understand and live into what Advent is really about.

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Being Made New

Second Sunday of Advent

Isaiah 40.1-11; Mark 1.1-8

St. Gregory’s, Long Beach

Live Streamed on Parish Facebook page (beginning at 18:50)

 

During the season of Advent, we look at the ways Jesus Christ is manifest in our lives. Through his First Coming at his birth in Bethlehem. Through his Second Coming at the end of the ages. And at every point in between. But what does that actually mean? To the early Christians, our reading from the Gospel according to Mark would have given them the answer. It can give us the answer, too, if we just know how to decipher it.

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Preparing for the Coming of the Messiah—Be it the First or the Second

First Sunday of Advent

Isaiah 64.1-9; 1 Corinthians 1.3-9; Mark 13.24-37

St. Gregory’s, Long Beach

Live Streamed on Parish Facebook page (beginning at 24:25)

 

Happy New Year!

 

Today we turn the page on the liturgical calendar and begin a new year as we start our annual commemoration of Advent. Advent is often thought of as a time of anticipation of and preparation for Christmas. Sort of a precursor to the Christmas season. In our secular society, it all really runs together, with the “official” start of the Christmas season being the Black Friday sales on the day after Thanksgiving. But from a religious standpoint, that is really only partially true. The true meaning of Advent and what it represents is so much more than just how many days are left until Christmas. FYI, it’s 21.

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Serving Christ the King

Christ the King – Proper 29A

Matthew 25.31-46

St. Gregory’s, Long Beach

Live Streamed on Parish Facebook page (beginning at 25:30)

 

Today we celebrate the Feast of Christ the King. The last Sunday before we begin a new liturgical year with the start of Advent next Sunday. I always find this time between Christ the King Sunday and the First Sunday of Advent a bit of a theological vortex in which we experience an overlapping—even, a redundancy—in themes. What I mean by this is that Christ the King Sunday and the few weeks leading up to it, focuses on the transition from Jesus public life and ministry to his death and resurrection. Specifically, that in those final few days before the crucifixion, Jesus provides instruction to his disciples regarding the end of the ages and the fulfillment of the kingdom of heaven, which will be ushered in with his return, with the Second Coming. But then, a week later, we begin Advent, with its focus on the coming of Jesus into our midst, starting with his Second Coming, and then culminating with his birth, with his First Coming, at Christmas—a time warp that is a whole other issue. The result is the ending of one liturgical year and the beginning of the next, looping back on itself. Kind of like a theological Groundhog Day. So, in this theological vortex in which we find ourselves, we spend a good amount of time considering the meaning of Christ’s return and what we are to do while we await that joyous event, whenever that may be. Which must mean that the lessons we are to learn this time year, as we end one liturgical year and begin another, are so important to our lives of faith that they bear repeating.

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Entering into the Joy of Our Master

25^th Sunday after Pentecost – Proper 28A

Matthew 25.14-30

St. Gregory’s, Long Beach

Live Streamed on Parish Facebook page (beginning at 24:35)

 

Today’s parable is really meant to be an extension of last week’s—the parable of the ten bridesmaids. A story to provide further explanation of what was just conveyed. As you will recall, the message of that parable is contained in Jesus’ final statement: “Keep awake therefore, for you know neither the day nor the hour” (Mt 25.13). As I discussed in my sermon last week, there is more to the parable than just the warning to keep awake as the bridesmaids await the coming of the bridegroom—as we await the coming of the Messiah. That parable is also about what the bridesmaids are to do while they wait for the bridegroom. About what we are to do while we await the coming of the Messiah. But then, we need a little more direction as to what that looks like. Enter today’s Gospel lesson.

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Being Attentive in Our Lives of Faith

24^th Sunday after Pentecost – Proper 27A

Matthew 25.1-13

St. Gregory’s, Long Beach

Live Streamed on Parish Facebook page (beginning at 22:20)

 

Who doesn’t love a wedding? A joyous occasion bringing together two people into a shared life of love for and commitment to one another; in which those being married make their solemn vows to one another in the presence of God and the assembled family and friends. Most certainly cause for great joy and celebration.

 

While weddings may be joyous occasions, the timing of this story about a wedding banquet may initially seem a little strange. Particularly when you consider where we are in the course of Jesus’ life and ministry. Which makes the telling of this parable all the more significant. Jesus has already made his triumphal entry into Jerusalem, where he will undergo his Passion. In the Gospel narrative, it is now only two days before the celebration of the Passover. Two days before the Last Supper. Three days before his crucifixion. Jesus is taking advantage of what little time remains to be with his disciples and give them some final instructions and teachings to help get them through what is to come. A key feature of this is foretelling the coming of the Son of Man. Another term for the Messiah. Specifically, discussion of his impending return, following his death and resurrection, of course.

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Our Family of Saints

All Saints Sunday

Revelation 7.9-17

St. Gregory’s, Long Beach

Live Streamed on Parish Facebook Page (beginning at 21:35)

 

Today is my first Sunday back following two weeks of vacation; during which I attended what has become the annual “Cousins Weekend.” A gathering of the cousins on my mother’s side of the family that is actually a little more than just a weekend. This year, it happened to be a ten-day weekend. On the last day before returning home, I was sitting in my cousin’s backyard reflecting on the previous week and a half. As I did so, I started seeing similarities between this annual gathering—in its original intent and in what naturally occurs during our time together—and our annual commemoration of All Saints, which we celebrate today. Allow me to explain.

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The Vineyard Aflame

20^th Sunday after Pentecost (Proper 23A)

Isaiah 25.1-9

St. Gregory’s, Long Beach

Live Streamed on Parish Facebook page (beginning at 25:35)

 

In last week’s sermon, we focused on the image of Israel being a vineyard and of God being the one who cares for the vineyard, particularly as presented in the parable of the wicked tenants. As I unpacked that parable, I noted that in using a vineyard as location for his parable, Jesus was invoking more than just the image of Israel as a vineyard. He was calling to mind an oracle from the Prophet Isaiah—part of which was our Old Testament reading from last week—that foretold the destruction of Israel by the Assyrian Empire in the eighth century BC and the events that followed. Significant and painful events in the life and history of the people. All told in an oracle that used the image of the destruction of the vineyard. The final verse of last week’s passage from Isaiah reads: “For the vineyard of the Lord of hosts is the house of Israel, and the people of Judah are his pleasant planting; he expected justice, but saw bloodshed; righteousness, but heard a cry!” (Is 5.7).

 

As we read those words in our worship service last Sunday, that ancient oracle of an event that occurred 2,700 years ago was once again playing out. The vineyard that is the nation of Israel once again ran with blood. The inhabitants of the vineyard again cried out in pain, cried out for justice. And over this past week, we have all seen on the news the horrific images and heard the heartbreaking stories coming out of Israel and Gaza. Parts of the vineyard aflame. Parts of the vineyard reduced to rubble. And in the process, so many of God’s beloved children injured. So many of God’s beloved children left homeless. So many of God’s beloved children lying dead in the streets. And looming over it all, the fear that this may only be the beginning.

 

To say that the situation in Israel-Palestine is complicated would be a serious understatement. The conflict currently being played out in the Israel-Hamas War is merely one in a long string of disagreements, conflicts, and wars that have been going on for millennia. A conflict that began in the second millennium BC with Abraham and concerns over who would be heir to God’s promise that Abraham’s descendants would possess the land that we now know as Israel—Isaac, the son of Abraham and his wife Sarah, whose descendants would become the Jewish people; or Ishmael, the older son of Abraham and the slave Hagar, whose descendants would include the Prophet Mohammed, the founder of Islam. Attempting to solve the problem, Abraham sent Hagar and Ishmael away, presuming Isaac and his descendants to be the sole heir to God’s promise.

 

But that did not solve the problem. The conflict would resurface, in a different form, when the Hebrews, the descendants of Abraham, Isaac, and Jacob, left Egypt and settled in the Promised Land, which happened to be occupied by the Canaanites—whose descendants include the modern-day Palestinians.

 

And the conflict would resurface in modern times with plans following World War II to create Jewish and Palestinian homelands on land they have both held, both controlled, and that they have been arguing over, for nearly 3,500 years. A plan that was never fully implemented. Israel got their homeland, but the Palestinians are still waiting for theirs. An argument that has been playing out ever since in a series of wars, conflicts, terrorist activities, and endless political negotiations. Never reaching a satisfactory solution. Least of all for the Palestinians, who have been relegated to a situation that can only be described as apartheid. So, once again, the vineyard is aflame. Once again, the vineyard runs with blood. Once again, the inhabitants of the vineyard cry out in pain, cry out for justice.

 

Although, this time, the conflict has taken an even darker turn. What is happening even as we speak is not the usual interactions, the occasional violent actions, between Israel and the Palestinians. These are the actions of a radical terrorist organization that, while comprised of Palestinians, do not speak for or represent the sentiments of all Palestinians. Far from it. The actions of Hamas—which I certainly will not enumerate, as none of us need those images in our heads—the actions of these terrorists can only be characterized as pure evil. Actions against their sworn enemy, Israel, but also actions that are indiscriminately harming their fellow Palestinians.

 

That is the history, the substance, of what is happening right now in Israel. Why do I bring this into a sermon? Because the vineyard that is aflame, the vineyard that is running with blood, is our spiritual ancestral home. That vineyard is the home of our Lord Jesus Christ. It is the place that formed who he was, what he did, what he taught. It is the place and the people for which he was willing to go to the cross so that they—so that we—might be saved. As the cradle of our Christian religion—the largest religion in the world, the religion that particularly shapes the morals and values for western nations, including our own—what happens in the vineyard of our spiritual birth has the potential to impact us, as well. And being the cradle for the three Abrahamic faiths, a land that has been in dispute for millennia, what happens in the tiny plot of land called Israel certainly has potential ramifications for the fate of the entire world.

 

So, what do we do? What can we do? I, probably like you, feel at a loss. Seeming that all we can do is watch the nightly news, read the newsfeeds, and feel overwhelmed. And if you are like me, there are times that all that can be done is to weep. To weep because of the horrific and barbaric actions we witness. To weep in solidarity with fellow people of faith—be they Christians, Jews, or Muslims.

 

I want to share with you the pastoral letter written by our Bishop earlier this week. He starts his letter with the quote from Isaiah that I quoted at the beginning of this sermon: “For the vineyard of the Lord of hosts is the house of Israel, and the people of Judah are his pleasant planting; he expected justice, but saw bloodshed; righteousness, but heard a cry!” Bishop Taylor then continues with the letter proper:

 

My siblings in Christ:

 

I know you join me in lamenting and grieving the devastating losses resulting from Hamas’ savage, unjustifiable terrorist attack against Israel beginning on Saturday, the 50^th anniversary of the Yom Kippur War. By Wednesday, Israeli and Palestinian deaths had exceeded 2,300.

 

As followers of the Prince of Peace, our first and best instinct is to pray, and pray hard: For those who have died and been injured; for those most at risk from continued violence; and for all who have the power to end the suffering by ending the violence.

 

We also lament every missed opportunity for an equitable peace in Israel and Palestine, year after year, epoch on epoch, that could have kept this outrage from the pages of history. We pray for the transfiguration of the agony of these terrible days into a relentless determination among leaders of good faith to make sure it never happens again. Experts on multigenerational conflicts say they end only when the suffering becomes unendurable to all sides. That this may be such a moment in Israel and Palestine is the moment’s only salutary feature.

 

This is not the time to make political points beyond saying that all in the region deserve freedom, peace, security, and national self-determination. It can be done, if everyone gives something up. This includes those of us observing from a distance who love the Holy Land, follow its politics, and are passionate about our views. It is time for us to lower our voices and stop choosing sides.

 

At the same time, as people of faith, let us stand our ground on the immorality of murdering noncombatants and taking hostages. No historic grievance or trauma can justify what Hamas did. By the same token, Israel must do all it can to spare civilians in the hours, days, and weeks ahead.

 

As we pray for peace, seek wisdom, and hold power to account, let us keep a special place in our hearts for The Episcopal Diocese of Jerusalem and its archbishop, the Rt. Rev. Hosam Naoum, our Episcopal Diocese of Los Angeles keynoter last year at convention and a respected leader in the Arab Christian community in Palestine. I’ve written to him on the diocese’s behalf, offering prayers and support. For his sake and the sake of all whom he serves so faithfully, always preaching peace with justice, reconciliation, and the power of Jesus’s love, please join me in making a gift to American Friends of the Episcopal Diocese of Jerusalem, which supports the Ahli Arab Hospital in Gaza City.

 

Yours in Christ’s love,

The Rt. Rev. John Harvey Taylor

VII Bishop of Los Angeles[i]

 

We do not know how what is happening right now in the vineyard that is Israel, the vineyard that is Gaza, will play out. Will it be destroyed as in Isaiah’s prophecy, or will it be spared as in Jesus’ parable of the wicked tenants? As people descended from that vineyard, all we can do, as our Bishop notes, is to pray and to provide whatever support we can to help God’s beloved children who are impacted by these atrocities. And to hold on to hope. That is the message we hear in our Old Testament reading for today. Another passage from the Prophet Isaiah. As is typical in such apocalyptic literature as the Book of Isaiah, oracles of doom and destruction as we heard last week are generally followed with promises of hope. With words looking forward to and celebrating redemption for the righteous who are God’s beloveds. As we hear in today’s passage from Isaiah:

 

On this mountain the Lord of hosts will make for all peoples [for ALL peoples]

a feast of rich food, a feast of well-aged wines,

of rich food filled with marrow, of well-aged wines strained clear.

And he will destroy on this mountain

the shroud that is cast over all peoples,

the sheet that is spread over all nations; [ALL nations]

he will swallow up death forever.

Then the Lord God will wipe away the tears from all faces,

and the disgrace of his people he will take away from all the earth,

for the Lord has spoken.

 

As members of the Body of Christ, as followers of the Prince of Peace, as those spiritually rooted in the vineyard that is Israel-Palestine, this is our hope and our prayer for all of us. Especially for our sisters and brothers—be they Christians, Jews, or Muslims—who still reside in and call that ancient vineyard home.

 

I want to conclude with a prayer written by the Right Reverend Deon K. Johnson, Bishop of the Episcopal Diocese of Missouri:

 

Cry out! Cry out!

O God, what shall we cry?

Cry out for justice, cry out for love.

Cry out for hope, cry out for mercy.

Cry out for kindness, cry out for compassion.

Let everything that hath breath, cry out!

What shall we cry?

Cry out for peace! Amen.[ii]

---

[i] The Episcopal News Update October 15, via email on October 11, 2023.

[ii] “Prayers and Other Resources in Wake of Violence in Israel and Palestine,” Episcopal Church Office of Public Affairs, email October 11, 2023. https://mailchi.mp/episcopalchurch/the-episcopal-church-press-release-digest-293522?e=6936d67475.

 

 

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Tenants of God's Vineyard

Nineteenth Sunday after Pentecost (Proper 22A)

Isaiah 5.1-7; Matthew 21.33-46

St. Gregory’s, Long Beach

Live Streamed on Parish Facebook page (beginning at 25:30)

 

Before we jump into the sermon, I’m just going to put it out there: today’s Gospel is one of those that, when I read it, my initial reaction is, “what am I going to do with this?” One of those Gospels that, in some ways, is difficult to deal with. Not least of which is because, to the rational mind, it makes no sense. I mean, tenants renting a vineyard, thinking they can get away with seizing ownership of the vineyard? Just from a purely legal standpoint, what occurs in the parable is downright illegal. Even by first century standards. Certainly, conspiracy to defraud at the very least, and grand theft if the plot were to succeed. And then, to accomplish this plot, other crimes are committed: assault, battery, and first-degree murder. Of course, the reason Jesus develops such an outlandish and unlikely parable is precisely to grab the attention of his audience. A signal that in amongst the hyperbolic, far-fetched story presented, there is undoubtedly a message worthy of paying attention to. So what is that message? And what could it possibly have to do with twenty-first century Christians?

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Avoiding a World of Hurt

Eighteenth Sunday after Pentecost (Proper 21A)

Matthew 21.23-32

St. Gregory’s, Long Beach

Live Streamed on Parish Facebook Page (beginning at 23:35)

 

Today’s Gospel reading, particularly the parable about the two sons, is one of those stories that I can’t help but chuckle when I hear it. Not that it’s humorous. Quite the contrary. It’s just that I can’t help but think of what would have happened had I ever responded either way to my own father. With either response, I would have been in a world of hurt. If I had, like the first son, refused to do what my father demanded, I would have been in a world of hurt for defying him. If I had, like the second son, said I would do what my father asked and then failed to follow through, I would have likewise been in a world of hurt, just delayed. But this is exactly why Jesus tells this parable, particularly to the chief priests and elders of the temple. To let them know they were in a world of hurt. Only not with their own fathers, but with their heavenly Father.

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The Price of Forgiveness

Sixteenth Sunday after Pentecost (Proper 19, Year A)

Matthew 18.21-35

St. Gregory’s, Long Beach

Live Streamed on Parish Facebook page (beginning at 19:30)

 

What price would you put on the forgiveness of your sins?

 

That is sort of the unspoken question in today’s Gospel reading. Peter starts off asking Jesus, “Lord, if another member of the church sins against me, how often should I forgive? As many as seven times?” To which Jesus responds, “Not seven times, but, I tell you, seventy-seven times.” Now, the implication, albeit a little unclear, is that Peter wants to know how many times he should forgive someone who repeatedly sins against him. While the number seven in Hebrew thought is often used to symbolize perfection or completeness, it is apparent that Peter is not thinking in those terms. He is thinking more in terms of what is the minimum number of times he is obligated to forgive someone. You have to admit, forgiving someone who repeatedly sins against you seven times is pretty generous, and shows a good deal of patience. But there is an implied follow-on in Peter’s question: and after seven times, all bets are off, right? I can then seek vengeance, right? I can end the relationship with that person, right?

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Conflict Mediation

Fifteenth Sunday after Pentecost (Proper 18, Year A)

Matthew 18.15-20

St. Gregory’s, Long Beach

Live Streamed on Parish Facebook Page (beginning at 20:20)

 

Conflict seems to be an inherent part of what it means to be human. Just look at the world around us. Whether actually the case or not, we seem to be living in one of the most polarized and conflicted periods in our history as a nation. Certainly on the political front, with our two major parties at such odds, there is not even a willingness to reach across the aisle to find common ground. In fact, even within each party there are ideological divisions that sometimes impede the ability for members of the same party to achieve consensus on political positions and establishment of policy. In the broader arena, there are an increasing number of culture wars: conflict between groups over a variety of values, beliefs, and practices. Most notably over such issues as reproductive freedom, gender identity, racial identity, and climate change, to name but a few. Beyond our own borders, add to that increasing political and economic conflict between the US and China, the war in Ukraine, and, just in the last couple of weeks, civil unrest and political upheaval in several other nations.

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Communication

Fourteenth Sunday after Pentecost (Proper 17, Year A)

Matthew 16.21-28

St. Gregory’s, Long Beach

Live Streamed on Parish Facebook page (beginning at 22:25)

 

Communication is a wonderful thing. Providing us with the ability to convey and exchange information about virtually anything. From the observable to the imagined, as well as our own personal perceptions, thoughts, and feelings which are otherwise unobservable to others. But, as I’m sure we have all observed and experienced firsthand, communication, while valuable—even indispensable—can and often is messy and confusing. Sometimes to the point of detracting from or even preventing the meaningful conveyance of information. As we know, communication is so much more than the actual words used. The speaker or writer has their own personal assumptions, beliefs, and perspectives that inform their choice of words. Those words are then received by someone else, who has their own assumptions, beliefs, and perspectives about whatever is being conveyed. If consistent or similar to those of the speaker or writer, then effective communication occurs. But if there are differences in the underlying assumptions, or beliefs, watch out. There is the potential for miscommunication. For misunderstanding. Sometimes, despite our best efforts, we are not on the same page as those we are seeking to communicate with. Sometimes, we aren’t even in the same book.

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On This Rock

Thirteenth Sunday after Pentecost (Proper 16 Year A)

Matthew 16.13-20

St. Gregory’s, Long Beach

Live Streamed on Parish Facebook page (beginning at 20:30)

 

Over the last month or so, our lectionary readings have dealt quite a bit with issues of identity. The ongoing revelation of Jesus’ identity as the Messiah and as the Son of God, and of our own identity as members of the Body of Christ. Today’s Gospel reading is the end of several chapters in which Matthew specifically focuses on this issue of Jesus’ identity and how that was initially revealed in a variety of ways. Up until now, there has been little if any explicit statements about the relationship between Jesus’ identity and the individual and collective identities of his followers. This side of the Resurrection, we are able to infer that relationship between Jesus’ identity and that of his disciples—the relationship between Jesus’ identity and our own identity as members of the Body of Christ—because we know the full story. But in the chain of events as presented in Matthew’s Gospel, that process is ongoing, with today’s pericope finally making that connection explicit. More or less.

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Identities and Barriers

Twelfth Sunday after Pentecost (Proper 15 Year A)

Matthew 15.21-28

St. Gregory’s, Long Beach

Live Streamed on Parish Facebook page (beginning at 18:35)

 

Who are you? A simple enough question, but not always so simple to answer. Who we are is a very complex matter. There is so much that goes into our conception of who we are as individuals and as a collective—into our identity. So many aspects and characteristics that form our unique identities. Some of these being “given,” being beyond our control, such as sex, race or ethnicity, nationality, family of origin, sexual orientation, and virtually every physical attribute we possess. Aspects and characteristics that are more or less visible, and by and large, not readily changed other than by natural processes such as growth and aging (sex and gender identity being the exception for some). And then there are those aspects of our identity over which we have some conscious choice. Such as religion, moral values, political beliefs, choice of vocation or profession. Aspects and characteristics that are not directly visible, and which are more readily changeable if one so desires. Although, by and large, only changed after careful consideration and often with substantial effort. And then there are those aspects of our lives which help form our identity which are based more on interest, necessity, or circumstance, such as where we live, our choice of friends and acquaintances, organizations we belong to. Things that can and often do change over time, yet influence our sense of identity nonetheless. All of these coming together, combining and contributing to the unique identity that makes each of us who we are.

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God's Productivity Tools

 

Eleventh Sunday after Pentecost (Proper 14 Year A)

1 Kings 19.9-18; Matthew 14.22-33

St. Gregory’s, Long Beach

Live Streamed on Parish Facebook Page (beginning at 23:40)

 

I would venture to guess that most of us are familiar with the feeling of being overwhelmed. Demands of work, home, personal life, plus other organizations or activities we are involved in, including church. And for many, add to that the demands that come with also having to care for the needs of other family members, such as elderly or infirmed loved ones, or helping take care of grandchildren. At times, there seems to be so much that we just don’t know how it is all going to get done. Because of this we hardly have time to catch our breath, to have a moment to ourselves. And, if you’re like me, under such circumstances when we don’t have time for one more thing, and certainly don’t have time for ourselves, where or how do we find time for God?

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Confirmation by Transfiguration

The Transfiguration of Our Lord

Exodus 34.29-35; 2 Peter 1.13-21; Luke 9.28-36

St. Gregory’s, Long Beach

Live streamed on Parish Facebook page (beginning at 19:50)

 

The Transfiguration is one of those pivotal moments in the life of Jesus and his disciples. It is so important that we hear this Gospel lesson, or the comparable version from Matthew or Mark, every year on the last Sunday after the Epiphany—on the Sunday before the start of Lent. But in addition to that placement in our lectionary, there is also an entire day devoted to commemoration of the Transfiguration: August 6^th. In the Episcopal Church, our liturgical calendar has a hierarchy of feast days and holy days, and designations as to which take priority over others. Of course, there are what are known as “Principle Feasts:” the seven major holy days that take precedence over all other days, such as Easter Day and Christmas Day. Next in the hierarchy are regular Sundays, with each Sunday considered a feast of our Lord commemorating the Resurrection. Each Sunday has its own set of readings, referred to as “propers.” Referring to the “proper” readings and prayers designated for each Sunday of the three-year lectionary cycle. But the Transfiguration is so important that it is one of only three commemorations that take priority over the regular Sunday propers. And because of the way the calendar falls, August 6^th only occurs on a Sunday once every six years. This year being one of those years. As such, we interrupt our regularly scheduled lectionary readings to focus on the Transfiguration.

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Growing into Who We Are Created to Be

Eighth Sunday after Pentecost (Proper 11 Year A)

Romans 8.12-25; Matthew 13.24-30, 36-43

St. Gregory’s, Long Beach

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

 

By our very nature, we are continually growing and changing. From the moment we enter the world at our birth until the moment we depart at our death. Growing and changing physically, mentally, emotionally, relationally, spiritually. This reality of growth and change, of ongoing transformation, is a central theme in both our Epistle reading from Paul’s Letter to the Romans and in our reading from the Gospel according to Matthew. Both looking at the inevitability of growth and change, with an eye toward the end game. Toward the hope and the promise of who God creates and calls us to be. Although, admittedly, Paul and Matthew—or rather Jesus as reported by Matthew—approach the subject in very different ways.

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Sowing the Seeds of Shared Ministry

Seventh Sunday after Pentecost (Proper 10 Year A)

Matthew 13.1-9, 18-23

St. Thomas of Canterbury, Long Beach

 

We know that Jesus was fond of using parables to convey his teachings—the central truths about who God is, the nature of God’s kingdom, and our place within that kingdom. By all indications, this was a pretty effective method of teaching. Primarily because Jesus provided teachings about some great unknowns using images that were very well known to the people—images from their daily lives, images that they could relate to. Something that they could relate to more readily than weighty theological concepts. And since these teachings were told in short stories, they were easier for the people to remember. Now, admittedly, the messages Jesus sought to convey were not always readily understood by his audience. But then again, this was part of the learning process. As any teacher knows, you do not just spoon feed information to those being taught. There may be some of that, but in order for the student to really learn and internalize the information, they need to work with it. Struggle with it to more fully understand what is being taught. To find ways to make it their own. Thereby allowing it to take root in their own lives.

 

Now, we don’t know if during his teaching sessions, if following the telling of parables, Jesus did Q&A sessions. Providing an opportunity for people to ask their questions and seek clarification and greater understanding. Regardless, for us, 2,000 years removed from the original telling, we do not have that opportunity. The vast majority of the time, we are left to struggle with these parables on our own. To try to figure out just what his real message is based on context. Not so with today’s “Parable of the Sower.” As we heard, Jesus tells this parable to a large crown on the beach. Later on, when he is alone with his disciples, Jesus takes the opportunity to explain exactly what he meant in telling this parable. Which indicates that even those closest to him were not always clear on the concept.

 

Jesus makes it very clear—to the disciples and to us—that in this parable, the sower is the one who proclaims the Word of God. The implication being that, in the parable, that would be Jesus or his disciples or anyone charged with proclaiming the Good News of the Gospel. That being the case, the seeds are the Gospel message. And the ground—four types of which are identified—are those who are the potential recipients of the preached message, of the Good News of the Gospel. And Jesus even goes on to explain just what each of the four types of soil mean—how there are four different ways in which the preached message is generally received. Or not. Clear enough.

 

Jesus has just made the job of future preachers that much easier. He’s given the outline. Not something normally handed to us on a silver platter. You could almost just let Jesus’ words speak for themselves. And yet, even in our own time, we need more than just the message Jesus provides. As with his original teaching methods, we need to find ways of making his message our own.

 

Given the fact that this Sunday is a “pulpit swap” between St. Thomas of Canterbury and St. Gregory’s, and given our joint efforts over the last couple of years at identifying and engaging in opportunities for shared ministry between our two congregations, the direction of preaching for today became pretty obvious. At least to me. And, as it turns out, to Mother Sharon, as well. And no, Mother Sharon and I did not plan our pulpit swap to coincide with this Gospel lesson. It was purely God’s delightful sense of humor at work. Which seems to make the subject of our shared ministry all the more appropriate as our contemporary example of this Gospel reading.

 

As a recap, you all know that, even before the pandemic started, Mother Sharon and I were starting to look at ways that St. Thomas and St. Gregory’s might do some things together. Given that we are both smaller congregations, neither of us have the resources to do some of the things we might want to. But together, we might just be able to. Combined services for special occasions. Coming together for occasional social activities. Possibly sharing some other ministry opportunities. And more behind the scenes opportunities, such as Mother Sharon and I covering for each other when necessary on our days off, as well as using St. Gregory’s parish administrator to ease the burden on Mother Sharon when it comes to things like making reservations for shared events and copying of bulletins. And throughout, our guiding principle is that all this would be done in ways that are sensitive to and in recognition of the unique cultures and identities of our two congregations. For your clergy—Sharon and I—this is about how to best use our respective gifts, talents, and resources, to benefit and strengthen our two congregations, individually and collectively. To make St. Gregory’s the best it can be, and to make St. Thomas of Canterbury the best it can be. The idea of doing shared ministry was formalized in a meeting with Bishop Taylor in September 2021 and formally launched at our respective annual meetings in 2022. Since then, Mother Sharon and I, in partnership with the wardens from both congregations, have continued to work to implement various shared ministry opportunities and to brainstorm new ideas for expanding our shared ministry.

 

As we continue our efforts, as we continue to try new opportunities, as we continue to come up with other possibilities, we can learn a few things from our Gospel reading for today. In today’s parable, as related to our shared ministry, the sower is our collective efforts at trying different ministry opportunities. The seeds are those ministries and worship activities we think might be good things to at least try. And the soil types, as in the parable, are how those opportunities, those proposed activities, are received. Which, again, as in the parable, is key to the whole endeavor. So, let’s briefly look at these ways our efforts might be—and in some cases, have been—received.

 

The seed falling on the path and eaten up by birds is an image for those proposals in which there is no interest. Period. Those things that Mother Sharon and I think might be a possiblity, but which are outright rejected as not being that good of an idea, or at least not one that is in keeping with who we are, or with where we are at present. Which is okay. Not everything we come up with will be of interest.

 

The seed falling on rocky ground that spring up quickly but do not take root is an image for those proposals that may sounds good on the surface. That might have possibilities, and yet are a little iffy (or rocky) for some reason. As a result, not many of our parishioners are willing to put in the effort. Such proposals may endure for a short time, but then other priorities take over and they are soon forgotten or abandoned. These things happen. You never know unless you try.

 

The seed falling among thorns and are choked out is an image for what is one of the most pervasive causes of programs dying in any church. Due to naysayers. Or, as we so often hear in the Episcopal Church, “we’ve never done it that way.” Congregations become so entrenched in an established way of doing things that there is an unwillingness to try something new and different. More often than not, this attitude can be based on fear. Fear of change. Which is understandable. But, at the same time, the inability or unwillingness to change has its own consequences, as the parable shows. Of all the possible types of reception, this is perhaps the most insidious, as it shuts down possibilities without giving them a real chance. As the old saying goes, “try it; you just might like it.”

 

And then there is the seed that falls on rich and fertile ground that allows things to take hold and become an established part of what we do. Those programs and ministries that grow and thrive and become a part of our parish cultures. That have the potential to become part of our collective memory – eventually reaching the point of “we’ve always done it that way.” Ideally, this is what we are shooting for. To identify those programs and ministries that there is a lot of energy around, on the parts of both our congregations. Those opportunities that our people are excited to participate in. Those opportunities that exemplify our shared ministry opportunities, and in turn help to further define who St. Thomas is and who St. Gregory’s is.

 

Of course, rarely do we find perfect soil, perfect conditions for optimal growth. Invariably we will run across rocks and other impediments that need to be moved out of the way, thorns that need to be removed. And not everything we try will yield wildly fantastic results of a hundredfold or sixtyfold or even thirtyfold. In fact, Jesus implies this in the way he specifies four types of soil. Of the four, only one produces any meaningful and lasting results. The way Jesus lays it out, three-quarters of the efforts do not produce results. Not necessarily scientifically or statistically accurate, but the point being, success takes work. It takes perseverance. On the part of all of us. The more we try, the more likely that something will take root and grow into something beautiful and lifegiving.

 

The Gospel lesson does not present a rosy picture that everything we try will take hold and produce abundant results. Not everything we do will survive or continue. That is reality. And that’s okay. The important thing is that we continue to try. That, too, is part of the Gospel lesson. Jesus does not present a parable about only planting in ideal conditions. Sowing seed in all types of soil indicates optimism. Because we never know what will actually take hold and produce results. Not until we try. And if it doesn’t work or take hold, we don’t have to do it again. But if it does, then there is always the possibility that, over time, with a little effort on our part, with a lot of support from our parishioners, and with God’s help, our efforts will yield results beyond our wildest imaginations. Providing bountiful blessings to both St. Thomas and St. Gregory’s.

 

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