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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Inaugural Address

 Third Sunday after the Epiphany (Year C)

Luke 4.14-21

St. Gregory’s, Long Beach

Live Streamed on Parish Facebook page (beginning at 25:15)

 

As we continue our journey through the season after the Epiphany, we continue to explore various ways in which Jesus is revealed as the Messiah. Up until now, we have heard the iconic stories of Epiphany, which give us a broad brush look at who Jesus is. In the visit of the Magi, we are shown that Jesus is the Messiah for all people, Jews and Gentiles alike. In the baptism of Jesus, we are shown that Jesus is in solidarity with us, no matter who we are, no matter what we have done, no matter what we might experience in our lives. And in the changing of water into wine at the wedding at Cana, we are shown that Jesus’ ministry is one of extravagance: the extravagance of his love, the extravagance of his grace, and the extravagance of his compassion. Today we move from the 30,000-foot view to ground level. We move to the practical day-to-day implications of Jesus’ public ministry. We begin to get a clearer idea of just how he will live into this role as an extravagant Messiah who is in solidarity with all people.

 

What we hear today is the beginning of Jesus’ public ministry as portrayed in Luke’s Gospel—a very different start to ministry than the one we heard last week in John’s Gospel. Following his baptism in the Jordan River, in which he hears God’s commission: “You are my Son, the Beloved; with you I am well pleased” (Lk 3.22b), Jesus is whisked away to the wilderness, where he spends forty days being tempted and tested. A time for Jesus to figure out just what it means to be God’s Beloved and how that will influence and be manifested in his life and ministry moving forward. In what we heard today, Jesus has returned from this time in the wilderness ready to begin his public ministry. In fact, he has already begun. He had already been teaching in synagogues as he made his way to his hometown of Nazareth. This was the “soft opening” of his ministry, if you will.

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I'll Drink to That

Second Sunday after the Epiphany (Year C)

John 2.1-11

St. Gregory’s, Long Beach

Live Streamed on Parish Facebook page (beginning at 21:10)

 

As we have discussed over the last several week, as we celebrated the Feast of the Epiphany and then moved into Epiphanytide (the season after Epiphany) this is a time of intentionally looking at the various ways in which Jesus is revealed to the Gentiles. The most common manifestation is the visit of the Magi, which we celebrate on the Feast of the Epiphany. But there are two other stories that are equally significant as images of the Epiphany: the baptism of Jesus, which we celebrated last week, and Jesus’ first miracle of changing water into wine at the wedding at Cana, which we heard in today’s Gospel reading. While we generally commemorate both the visit of the Magi and the baptism of Jesus every year, in two out of every three years we do not hear about the changing of water into wine. Which is sad. Not just because it is a fun story. But also, because it somehow implies this story is not as important as the others in revealing who Jesus is.

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Fire and the Waters of Baptism

First Sunday after the Epiphany – Baptism of Our Lord 

(Year C)

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

St. Gregory’s, Long Beach

Live Streamed on Parish Facebook page (beginning at 19:35)

 

Thus says the Lord,
he who created you, O Jacob,

he who formed you, O Israel:

Do not fear, for I have redeemed you;
I have called you by name, you are mine.

When you pass through the waters, I will be with you;

      and through the rivers, they shall not overwhelm you;

when you walk through fire you shall not be burned,
and the flame shall not consume you.

 

These words from our Old Testament reading from the Prophet Isaiah, first spoken in the mid sixth century BC, transcend time: extending from long before they were spoken, back to the time of the Exodus, forward to the Babylonian Exile, to the time of Jesus, to where we find ourselves today. They similarly transcend space, extending from Egypt and the crossing of the Red Sea, to the Promised Land, to Babylon, to the Jordan River, to Southern California. They encompass a multitude of peoples from the Hebrews seeking liberation from slavery, to Jews both in exile in Babylon and those remaining in Israel, to those coming to the wilderness to be baptized in the Jordan River, to the people of a variety of faith traditions who call Los Angeles home. Speaking words of comfort and assurance, of hope and promise, to Jews and Christians alike, and even to those who believe in other deities or no deity at all.

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Guide Us to Thy Perfect Light

Epiphany

Matthew 2.1-12

St. Gregory’s, Long Beach

Live Streamed on Parish Facebook page (beginning at 25:00)

 

Today we celebrate the Feast of the Epiphany. “Epiphany” meaning “showing forth,” “revealing,” “manifestation.” This feast day is dedicated to celebrating the revealing or manifestation of Jesus Christ to the Gentiles—to non-Jews, to all of us. While we commonly think of Epiphany as the arrival of the Magi following Jesus’ birth at Bethlehem, it is technically a commemoration of three different ways in which Jesus is revealed to the Gentiles: the coming of the Magi, Jesus’ baptism in the Jordan River, and Jesus performing his first miracle of changing water into wine at the wedding at Cana. In our liturgical readings, we don’t always hear all three of these “epiphanies.” But this is one of those years when, over the next few weeks, we do hear all three of these stories.

 

While those other “epiphanies” are important to the overall revelation of Christ to the Gentiles, we do routinely emphasize the coming of the Magi this time of year, either at the tail end of the Christmas season or in a separate celebration of Epiphany, such as we are doing today. Likely because its theme connects so closely with the birth of Jesus we have just celebrated at Christmas. To the point that the Wise Men are commonly incorporated into the birth narrative, at least in Christmas Eve pageants and images on Christmas cards and the like. But the arrival of the Magi is not a Christmas story. It is its own thing, with its own special meaning.

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Images of Christmas

First Sunday after Christmas

Galatians 3.23-24, 4.4-7; John 1.1-18

St. Gregory’s, Long Beach

Live Streamed on Parish Facebook page (beginning at 18:20)

 

If you were to ask people what the definitive image of Christmas is, it might be a toss up between Santa Claus and the baby Jesus in a manger. Asked within a church setting, the vast majority would likely—would hopefully—not answer Santa Claus but would say it is the baby Jesus. Very few—outside of some theology geeks—would likely say the quintessential image of Christmas is the Word made flesh. The image we hear not just once, but twice, during the Christmas season. First on Christmas Day and again on the First Sunday after Christmas. Having this reading presented twice in a twelve-day season says something about the importance, the centrality, of the Word made flesh as an image for Christmas.

 

Of course, we cannot, nor should we, brush aside the images associated with the Nativity that we heard on Christmas Eve. Where we stand at the manger, witnessing the birth of Jesus, the Son of God. The One who is destined to be the savior of the world. Such a warm and lovely scene, with Mary and Joseph watching the baby Jesus in adoration. Hearing the shepherds who have also come to witness this earth-shattering event. Telling of how they came to know of this joyous event through the appearance of an angel proclaiming, “I am bringing 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.” Followed by a multitude of the heavenly host appearing and praising God: “Glory to God in the highest heaven, and on earth peace among those whom he favors!” The whole story warming our hearts and filling us with joy.

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The Real Work of Christmas

Christmas Day

John 1.1-14

The Rev. Michael K. Fincher

Live Streamed on Parish Facebook page (beginning at 20:45)

 

On Christmas Eve, we stand at the manger, witnessing the birth of Jesus, the Son of God. The One who is destined to be the savior of the world. Such a warm and lovely scene, with Mary and Joseph watching the baby Jesus in adoration. Hearing the shepherds who have also come to witness this earth-shattering event. Telling of how they came to know of this joyous event through the appearance of an angel proclaiming, “I am bringing 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.” Followed by a multitude of the heavenly host appearing and praising God: “Glory to God in the highest heaven, and on earth peace among those whom he favors!” The whole story warming our hearts and filling us with joy.

 

Then, mere hours later, we hear the Prologue to John’s Gospel: “In the beginning was the Word, and Word was with God, and the Word was God.” Ending with “And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father’s only son, full of grace and truth.” Certainly poetic words, but hardly pulling at the heartstrings the way the image of a baby Jesus in a manger does. Compared to the birth narrative, John’s Prologue is more esoteric, more theological. Can’t we just stay at the manger a little longer? Why do we have to move on so quickly? Can’t we just say stay with the warm and fuzzy and dispense with the theological? Or at least put it off for a little while longer?

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Breaking News

Christmas Eve

Luke 2.1-20

St. Gregory’s, Long Beach

Live Streamed on Parish Facebook page (beginning at 1:10:45)

 

I really enjoy musical theater. For nearly as long as I can remember, one of my favorite musicals has been “Jesus Christ Superstar,” which first came out when I was about ten. I have a number of favorite songs from the musical. But there is one that, while among my favorites, asks a question that has stayed with me all these years. Near the end, after he commits suicide, the spirit of Judas Iscariot sings the title song for the rock opera: “Superstar.” The song begins with the words:

 

Every time I look at you

I don't understand

Why you let the things you did

Get so out of hand

You'd have managed better

If you'd had it planned

Now why'd you choose such a backward time

And such a strange land?

 

If you'd come today

You could have reached a whole nation

Israel in 4 BC

Had no mass communication

 

Yes, why did God choose Israel in 4 BC as the place and time for the birth of his Son? Israel, little more than a backwater province of the mighty Roman Empire. Bethlehem itself being a relatively insignificant village in this backwater province. And a time that is similarly backwards in many ways. Not least of which, as Judas notes, was the existence of a communications system that was absolutely primitive by our modern standards. If God wanted to get the word out about the greatest event to occur in the history of humanity—the birth of the Messiah, the coming of God in the flesh—surely there were better times and places to make it happen. There are more effective ways to spread your message than by preaching to a crowd here and a crowd there; than relying on a ragtag band of disciples to spread the word after your death; than relying on some stories written by a group of men who never even met Jesus in the flesh. From a public relations perspective, the plan for spreading the word about Jesus and his ministry left a little to be desired.

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