"We Had Hoped . . ."

Third Sunday of Easter (Year A)

Luke 24.13-35

St. Gregory’s, Long Beach

 

Alleluia! Christ is Risen!

The Lord is Risen indeed! Alleluia!

 

While each of the four Gospels contain accounts of the resurrected Christ appearing to his disciples, they all vary slightly in the details—in terms of who is actually present and in the specific circumstances. The one consistent detail across all four Gospels is that on the morning of the resurrection, Mary Magdalene goes to the tomb. In John’s Gospel, she is alone. In all the others, she is with other woman—exactly which women varies slightly. In three of the four Gospels—Matthew, Mark, and John—the Risen Christ appears to Mary Magdalene and whoever else is with her. And only after this initial appearance to the Magdalene does the Risen Christ appear to the eleven remaining apostles. Here we must be very intentional in terminology. Jesus had more than just twelve disciples. He had lots and lots of unnamed disciples. Mary Magdalene and various other women were among this broader category of “disciples.” But according to the Gospels, he only had twelve apostles (meaning messengers), the inner circle who were with him throughout his three-year public ministry, who are specifically named in the Gospels. Personally, I would argue that Mary Magdalene and Mary the mother of Jesus should also be included in the list of named apostles, but that is another matter for another time.

 

With that as background, today’s post-resurrection account from Luke’s Gospel is unlike any other in the Gospels. What we hear today is Luke’s account of the first post-resurrection appearance. Unlike the other Gospels, the Risen Christ does not appear to Mary Magdalene at the tomb. She does go to the tomb, but only encounters an angel, not the Risen Christ. In today’s Gospel, Luke reports a first post-resurrection encounter that varies so significantly from the other Gospels to seem like a completely different story altogether.

 

In this account, typically referred to as the “Road to Emmaus,” the Risen Christ does not appear at the tomb in Jerusalem nor anywhere else in Jerusalem, as in other accounts on the Day of Resurrection. This account, unique among all the documented post-resurrection encounters, occurs in the middle of nowhere, on a dusty road somewhere between Jerusalem and an obscure village called Emmaus. A place that Biblical scholars do not even know where it was located, other than within a seven-mile radius of Jerusalem. A place that archaeologists have yet to find, if they ever will. A place that was barely known in Jesus’ time, and which is lost to us in our own. And more intriguing than the place of this post-resurrection experience, is who the Risen Christ choses to first reveal himself to. He does not appear to Mary Magdalene. He does not appear to Peter or any of the other apostles. Rather, he appears to two unknown disciples. Men who obviously were followers of Jesus, although not among the named apostles. In fact, while one is actually named in the account—Cleopas—the other is unnamed. An omission or intentional?

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Lingering with the Resurrection

Second Sunday of Easter (Year A)

John 20.19-31

St. Gregory’s, Long Beach

 

Alleluia! Christ is Risen!

The Lord is Risen indeed! Alleluia!

 

Well, we survived! We made it through the rigors of Holy Week and Easter Sunday. We witnessed Jesus’ crucifixion on Good Friday and we joyously proclaimed his resurrection on Easter Day. Having made it through Easter Day, having witnessed the Resurrection, what more is there to do? It can be tempting to rush on ahead, to move on to the next thing—as if Easter is just one more thing to check off the list. But not so fast! We can’t just blow by Easter as if it were a “one and done” event.

 

After all, we are very intentional in our run-up to, in our preparation for, Easter. We have the forty-day season of Lent where we focus on preparing ourselves in body, mind, and spirit for Easter. Seeking to strip away whatever it is that might get in the way of our relationship with God. Hoping that our Lenten disciplines might yield permanent changes in our lives of faith. Changes that will open us up more fully to witnessing the drama of Jesus’ Passion. That will prepare us to be able to experience more fully the meaning of his resurrection.

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Showing Up

Easter Day (Year A)

John 20.1-18

St. Gregory’s, Long Beach

 

Alleluia! Christ is Risen!

The Lord is Risen indeed! Alleluia!

 

The account of Jesus’ resurrection we heard this morning is not quite like that in any other Gospel. While the account in each of the Gospels has its own nuances, Mathew, Mark, and Luke all have an angel announce to Mary Magdalene and whoever else happens to be with her (this varies by Gospel) that Jesus has been raised. End of story, they can move on. But here, in John’s Gospel, there is no such angelic revelation. The principal characters are essentially left to figure it out for themselves. In the process, there is a lot of frenetic activity: people running back and forth across greater Jerusalem, as well as popping in and out of the tomb. There is an element of mistaken identity. And there is a lot of emotion on display: confusion, bewilderment, sorrow, relief. And eventually, joy. This Gospel account of the resurrection borders on being a mystery or a detective story.

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Making Things New

Great Vigil of Easter (Year A)

Genesis 1.1—2.4a; Exodus 14.10-31, 15.20-21; Ezekiel 37.1-14;

Romans 6.3-11; Matthew 21.1-11

St. Gregory’s, Long Beach

 

The Great Vigil of Easter is, from start to finish, the story of things being made new. Or making new things. Consider how we started the service—in the courtyard with the lighting of what is called the “New Fire.” A symbol of what is to come. The unfolding of the story of how Christ, through his resurrection, is the light of life who has been victorious in overcoming the darkness of sin and death. By the light of this New Fire we processed into the darkened church, as into a darkened and empty tomb. The light of this New Fire dispelling the darkness, just as the glory of Christ’s resurrection would have dispelled the darkness of his three-days’ tomb. But this story of new life made possible, made real, by the Risen Lord is not the beginning. Rather, this new life we celebrate this night is the culmination thus far of a series of things being made new. A mere sampling of which provide the scriptural framework that undergirds not only our Great Vigil celebration, but our very existence as God’s Creation.

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Truth

Good Friday

John 18.1—19.42

St. Gregory’s, Long Beach

 

On the evening before he was arrested and brought to trial before Pontius Pilate, Jesus shared a meal with his disciples. In John’s account of that Last Supper, Jesus gives a lengthy speech, his final words to his disciples. Their final instructions, as it were. A speech that is known as the Farewell Discourse. Within the first few moments of that discourse, Jesus makes the well-known statement, “I am the way, the truth, and the life.” A statement of how Jesus reveals God to this particular faith community. To the faith community that would grow to be the Christian Church.

 

For the most part, I get what Jesus means by being “the way, the truth, and the life.” He is the way by which we encounter and come to know God in our own lives. Through his life and ministry, through his death and resurrection, he is the means that we obtain new and eternal life. The very things we will celebrate in just a few days. His being the Way. His being the Life. What I find a bit challenging is the part about him being “the truth.” Not that I question it. It’s just that, to me, saying “I am the truth” is a bit nebulous. What does it mean that Jesus is the truth? How is Jesus the truth? As with so many things when it comes to Jesus, there are a variety of interpretations, a variety of answers. Dare I say, a variety of truths?

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Redefining Love

Maundy Thursday

John 13.1-17, 31b-35

St. Gregory’s, Long Beach

 

Here we are. Maundy Thursday. So named because of one particular verse in our Gospel reading for this evening. The term “Maundy” derives from the Latin mandatum, meaning “commandment,” reflecting Jesus’ words to his disciples that we just heard: “I give you a new commandment, that you love one another.” Jesus goes on to further clarify this simple yet oh so difficult commandment by adding, “Just as I have loved you, you also should love one another. By this everyone will know that you are my disciples, if you have love for one another.”

 

Two thousand years later, we might be tempted to look at Jesus’ statement and think this is a no-brainer. Of course we should love one another. After all, the greatest commandments, according to Jesus himself are to “Love the Lord your God with all your heart and with all your soul and with all your mind” and to “Love your neighbor as yourself” (Mt 22.37, 39). Although, he did not make this up on his own. His statement is a blending of commandments contained in the Old Testament books of Deuteronomy and Leviticus. So, this is nothing new. It has been around for thousands of years. Why then, did Jesus feel a need to give an allegedly new commandment that was really a reiteration of ancient ones? Ancient commandments his disciples, as devout Jews, would have already known.

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Hosanna!

Palm Sunday (Year A)

Matthew 21.1-11

St. Gregory’s, Long Beach

 

Today we begin the final leg of our Lenten quest on this, the day that is known as both Palm Sunday and Passion Sunday. Or, as officially designated in the 1979 Book of Common Prayer, “The Sunday of the Passion: [colon] Palm Sunday.” A day that is sure to give us liturgical whiplash. Beginning, as we did today with the blessing of palms, celebrating Jesus’ triumphal entry into Jerusalem with shouts of “Hosanna! Blessed is the one who comes in the name of the Lord!” And then, within a matter of minutes, launching into the Passion Narrative, with the story of Jesus’ Last Supper with his disciples, his arrest in the Garden of Gethsemane, his trial before Pontius Pilate with calls of “Let him be crucified,” his being sentenced to death, and ultimately, his crucifixion. The events of six days being compressed into an hour. And, in so doing, leaving us no time to linger, to fully absorb the meaning, the ramifications, of each component event.

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Awaiting the Glory of God

Fifth Sunday in Lent (Year A)

John 11.1-45

St. Gregory’s, Long Beach

 

Throughout the last four weeks of our Lenten quest, we have met and been guided by four very different individuals who have themselves been on their own quests—on their own journeys of discovery—whether they knew it or not. Beginning with Jesus being tempted in the wilderness, where Jesus himself served as our guide as we explored what it means to be tried and tempted in our own lives. On to the encounter with Nicodemus, a high-ranking temple official who was a secret follower of Jesus, who overcame his fears and associated need to compartmentalize his faith to “go public” in the demonstration of that faith. Then to Photini, a Samaritan woman of questionable repute, who through Jesus’ compassion was able to break down the barriers that inhibited her ability to see herself, and for others to see her, as a beloved child of God. And then last week to the man born blind, who not only gained his physical sight, but also gained spiritual sight, demonstrating that God’s work can indeed be revealed even in and through seemingly unfortunate, even tragic, circumstances. We express our gratitude to each of these guides for leading us to this point, and for the lessons that they have taught us about ourselves and our relationship with God and with one another.

 

On this fifth Sunday in Lent, we are nearing the end of our Lenten quest. Today, we find ourselves in Bethany, a mere two miles from Jerusalem, and a week away from Jesus’ triumphal entry into that holy city on what we variously call Palm Sunday and Passion Sunday. This close to our destination and the end of our Lenten journey, the role and purpose of our Lenten guide changes somewhat. Today’s guide will help prepare us for the final leg of our journey: the emotional and spiritual rollercoaster that is Holy Week, where Jesus himself will again take over as guide, as we follow him from his triumphal entry into Jerusalem, to his last meal with his disciples on Maundy Thursday, to his arrest, trial, and execution on Good Friday.

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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.

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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.

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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.

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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.

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"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?

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"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.

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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.”

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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.

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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.”

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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.

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Solidarity

First Sunday after the Epiphany – Baptism of Our Lord (Year A)

Matthew 3.13-17

St. Gregory’s, Long Beach

 

The Sunday immediately after Epiphany is always the celebration of the Baptism of Our Lord Jesus Christ. Baptism being one of the three traditional focal points for Epiphany. One of the three images of how Jesus’ identity as the Son of God is manifest. The others being the visit of the Magi which we celebrated last Sunday; and Jesus’ first miracle of changing water into wine at the wedding at Cana, which we only hear once every three years. Being such a focal point for the manifestation of Jesus as God’s Son, and also serving as the initiation of Jesus’ public ministry, as his commissioning for ministry, we hear of his baptism in all four Gospels. While John’s Gospel really only contains what is a passing reference at best with John the Baptist merely noting that he baptized Jesus, the Synoptic Gospels—Matthew, Mark, and Luke—contain actual accounts of the event. But of these three, Matthew’s account which we hear today differs ever so slightly, albeit in a significant way. Actually, in two ways. Let this be a bit of a teaser. We’ll get there in due course.

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The Journey of the Magi

The Epiphany

Matthew 2.1-12

St. Gregory’s, Long Beach

 

Before I start, I beg indulgence and forgiveness from the liturgical purists in the crowd. As a matter of transparency, while we are celebrating Epiphany today, today is not actually Epiphany. Epiphany is actually January 6^th—which is this coming Tuesday. Today is actually the second Sunday of Christmas. You see, Christmastide—the Twelve Days of Christmas—run from sundown on Christmas Eve though January 5^th. And yet, while being two distinct seasons, Christmas and Epiphany overlap thematically. Christmas transitioning into Epiphany. Christmas is obviously about the birth of Jesus. Epiphany, meaning “showing forth,” focuses on the manifestation of Jesus as the Son of God, particularly to the Gentiles. The iconic image of this manifestation, this showing forth, being our Gospel reading for today, about the visit of the Magi. Of course, in popular culture, the stories of Christmas and Epiphany are conflated into one event, with many depictions of the birth of Jesus including the arrival of the Magi. Not historically accurate, but we can work with it. So, just as secular culture plays a little fast and loose with the coming of the Wise Men, we can, too, in our liturgical commemorations: bringing together the meanings of Christmas and Epiphany into this transition period between seasons as we prepare to end our celebration of Christmastide and move into our commemoration of Epiphanytide. And this actually works particularly well given the movement of our Gospel reading for today (which, by the way, is also one of the options for the Second Sunday of Christmas, so even the framers of the lectionary recognized the nebulous, more transitory nature of this particular Sunday).

 

Just as we are moving from one season—Christmas—into another—Epiphany—today’s Gospel is about movement. It is about a journey, on multiple levels: literal and metaphorical, physical and spiritual.

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