I don’t normally do traditional three-point sermons, but one’s coming at you right now. Are you ready? Something caught my eye in today’s Gospel reading that I’ve never noticed before. Luke tells us: “The heaven was opened, and the Holy Spirit descended upon [Jesus] in bodily form like a dove.” All four accounts of the Gospel mention the Holy Spirit descending like a dove, but Luke is the only one to go so far as to say “in bodily form” like a dove. Could it be that an actual, physical dove flew down from the sky as Jesus was coming up out of the waters of Baptism and alighted on his outstretched hand? Could it be that Jesus’ followers interpreted the descent of this dove as an encounter with the Holy Spirit? I think this is very possible. I’ve known too many people who have lost loved ones, only to have their own hearts uplifted by the odd actions of birds that I’m convinced the Holy Spirit has a special avian connection. Indeed, the dove is the most common symbol of the Holy Spirit. There it is at the top of that window.
Sermon for Sunday, September 2, 2018 || Proper 17B || Mark 7:1-18, 14-15, 21-23
I’m so excited for the baptism of four-month old L.J. this morning. I’m excited because we get to share in welcoming L.J. into what the baptism service calls “the household of God.” I’m also excited on a personal note because L.J. is the first baby I’ve baptized for a couple whose marriage I officiated. L.J.’s parents were married here in 2015, and they are active members of our faith community. The longer I remain the pastor of this church, the more milestones I will see and participate in – the more births, baptisms, confirmations, graduations, weddings, and funerals. And all that fills me with immense joy.Continue reading “The Baptismal Life”→
Sermon for Sunday, February 18, 2018 || Lent 1B || Mark 1:9-15
The Gospel of Mark differs from the other accounts of the gospel by telling a sparer story. Mark provides less detail, less dialogue, and less delay in his sixteen chapter account. Everything in Mark happen immediately after everything else. Each scene rushes headlong into the next without a chance for us readers to catch our breath. This Sunday’s lesson is no exception. If you were expecting the story of Jesus’ temptation today, you got it; at least, you got the ten words Mark devotes to that particular story. This is an example of Mark’s style: his gospel often gets right to the point, no frills. If Mark’s gospel were a car, it would have been the first car I ever owned: a 1992 Mazda Protege with a manual transmission, roll down windows, and only two cup holders. But hey, I loved that car.
For the sermon this Sunday, I spoke about belovedness for about five minutes and then sang the following song, which I wrote back in 2013. I had been wanting to share it with my parish (I wrote it at my previous church) and this was the perfect opportunity. The words of the song are below the video. (You can hear the rest of the sermon in the audio file above.) Continue reading “You Are My Child (2018)”→
Sermon for Sunday, November 26, 2017 || Reign of Christ, Year A || Ephesians 1:15-23; Matthew 25:31-46
About two months ago, I got a call from one of the nearby care facilities. An elderly man, whom I had never met, was actively dying, and the staff member on the phone asked if I could come over and pray with him. Now I wish my first thought was, “Yes, of course, I’d be honored.” To be honest, it was one of those days. I was on the run from here to there doing a million things, none of them very attentively because there was so much to do. So my second thought was, “I’ll go if I can squeeze in another visit.” After all, the man wasn’t one of my parishioners, not one of my flock.
Thankfully, a third thought bubbled up from my gut, from that place within that you listen to because you’re pretty sure the thought originated from someone other than yourself. The third thought was a simple imperative: “Go.” I got in my car and drove to the care center. The staff directed me to the room where I found the unconscious man and his wife sitting vigil next to him. Their adult children were on the way, but she wasn’t sure they would make it on time. She and I chatted for awhile about their life together, the blessing of his long years, the pain in seeing him move towards death.Continue reading “The Widow’s Note”→
Sermon for Sunday, January 8, 2017 || Epiphany 1A || Matthew 3:13-17
Two years ago I did a sermon series during the season after Epiphany, and I enjoyed writing it so much that I thought I’d give it another shot this year. When I was putting together the materials for our pledge drive last fall, I wrote a paragraph that really energized and focused my share in our collective ministry. The words appeared on the back of the stewardship brochure, and they read: “At St. Mark’s Episcopal Church, we see, name, and celebrate the presence of God in our lives, our church, and our neighborhoods.” The paragraph continued on in a missional vein, but that first sentence, especially the verbs “see, name, and celebrate,” really sparked for me.
See. Name. Celebrate. Wonderful verbs at first glance, but then I started living with them. I don’t know about you, but my eyes don’t work very well, even when I’m wearing my corrective lenses. So seeing is hard. Naming involves gaining intimate awareness of something, and who has time for that? Finally, celebrating often feels like betrayal – with some much wrong in the world, how could we possibly find cause for celebration?Continue reading “Beloved (God’s Point of View, part 1 of 8)”→
Sermon for Sunday, January 10, 2016 || Epiphany 1C || Luke 3:15-17, 21-22
“You are my Son, the Beloved; with you I am well pleased.” Whenever I read this beautiful verse of Scripture, my lungs expand with more air than normal. I take a deep, cleansing breath, and I remember the truth of these words, and I lament how easy it is to forget them.
“You are my daughter, the Beloved; with you I am well pleased.” God’s truth embedded in this verse expands out from Jesus and touches each precious life. Jesus did not hoard God’s love and pleasure; no, he gave himself freely so that we might share God’s love and pleasure.
“You are my child, the Beloved; with you I am well pleased.” Can you feel power and the promise in these words? Drink them in now. Close your eyes and whisper them to yourselves. Feel the weight of their truth. Feel the freedom they bring. You are my child. I love you. You are my joy, my delight. In all my acts of creating, over billions of years, across countless galaxies, I had never created you until now, and I am well pleased.
As you let these words sink in, I guarantee you will start to feel a conflict forming inside yourself. The conflict pits God’s dazzling truth against our natural wariness to believe anything that seems to have no strings attached, that seems too good to be true. Our suspicion arms itself with several arguments, so let’s take them in turn.
The first argument coming to the plate is swinging the bat of literalism: “God was talking to Jesus. Of course, God would say all that about the person who is literally God’s own Son. Let’s not get delusions of grandeur now. We’re taking too great a leap to include ourselves in the conversation.”
Well, we are taking a great leap: a leap of faith. We have faith that Paul’s words written to the church in Rome are true: “For all who are led by the Spirit of God are children of God. For you did not receive a spirit of slavery to fall back into fear, but you have received a spirit of adoption. When we cry, ‘Abba! Father!’ it is that very Spirit bearing witness with our spirit that we are children of God, and if children, then heirs, heirs of God and joint heirs with Christ” (8:14-17). We are children of God. Thus, God’s words, spoken from heaven as the dove descends, are for us, too.
“But wait,” says our suspicion, which now comes to bat with a little more nuance: “Maybe the first bit is for everyone because you are God’s children, but the second half has got to be for Jesus alone. Of course God would be well pleased in him. He’s Jesus. Look at everything he did!”
Well, that is true. And if this beautiful verse were spoken at the end of the Gospel rather than at the beginning, I might be swayed by that argument. But within Luke’s narrative, Jesus hasn’t done anything yet. He hasn’t said anything yet. He has completed no healings, spoken no parables, gathered no disciples, performed no miracles. All he has done is take a swim with his cousin John in the River Jordan. Therefore, God’s love and pleasure are not predicated on what Jesus does, but on who he is. And he is God’s child, just like us.
But now the heavy hitters are coming to the plate, the guys who swing for the fences. “What’s so beautiful about these words about being God’s children? Your own parents never lived up to your expectations. What makes you think God will?”
Yes, this is the sticking point. How could we believe God’s promise of love and pleasure when promises around us are routinely broken? (And not usually with malicious intent, but because things just fall apart sometimes.) There’s a whole other sermon waiting right here, so I’ll try not to get too diverted. Basically, one of the biggest challenges in our life of faith is resisting the urge to remake God in our own image. We are made in the image and likeness of God, not the other way around. The moment we start comparing God to our own parents or our own meager ability to be parents, we are no longer talking about God. God is the One who keeps promises, who tells the truth, whose steadfast love lasts forever. If our natural urge to compare God to ourselves or our parents ever waters down these fundamental stanchions of God’s own self, then we are no longer contemplated God for who God truly is.
The trouble is, it’s really hard to contemplate perfection using our own imperfect hardware. But the closer we get to believing that God really is who God claims to be, then the beauty of God’s words to Jesus at the River Jordan gain even more dazzling vibrancy. “You are my child, the Beloved; in you I am well pleased.”
But now the cleanup hitter comes up to bat, and our suspicion hits the ball right into our guts: “What have you ever done to deserve such love?”
You might think we covered this one when I mentioned that fact that Jesus’ ministry hadn’t even started yet. But no, our pernicious feelings of inadequacy and unworthiness will not let us off the hook that easily. Perhaps you lived in fear of your parents finding out you made a “C” on your report card. Perhaps you grew up with an alcoholic father and everything had to be just so, or else. Perhaps you have convinced yourself that you’d be more popular or more successful if you just had…something…more.
Whatever the case, it’s all a lie, a smokescreen. We have never, ever done anything to deserve such love. And we never will. The love of God is a pure gift. No strings attached. It’s too be good to be true, and yet it is true.
And so the conflict rages within us, our natural wariness pitted against God’s dazzling truth. Our arguments scream and howl and stamp and claw, but God only whispers again and again the same words, because the truth needs no bluster. Close your eyes again and listen for God whispering these words in the depths of your being. You are my child. I love you. You are my joy, my delight. In all my acts of creating, over billions of years, across countless galaxies, I had never created you until now, and I am well pleased.
Now open your eyes again and look around. God speaks this same truth not just to you alone, not just to us sitting here this morning, not just to people who look like us or think like us or believe like us, not just to people in the same type of family unit or the same income bracket. Everyone you meet and everyone you avoid meeting has this same truth stitched on their hearts. Treat them as beloved children of God, with no arguments or reservations. Treat all people as beloved children of God, and we will change the world.
Sermon for Sunday, November 1, 2015 || All Saints’ Day Year B || John 11:32-44
Today’s sermon is about practicality and belief. I don’t have time for a fancy intro about when I was in fourth grade or about how something my children did reminded me of the Gospel. We’ve got too much to do in this All Saints’ Day service for that – most importantly, getting to the baptism, which is up next. Since today’s sermon is in part about practicality, I thought I’d be practical in my time-management and just skip the intro. So to reiterate, today’s sermon is about practicality and belief.
We’ll start with Martha and Lazarus, then move on to the saints, and then mention baptism near the end. The Gospel lesson picks up after Martha and Jesus have their famous conversation, in which Jesus says among other things, “I am the resurrection and the life.” He asks Martha if she believes and she answers, “Yes, Lord, I believe that you are the Messiah, the Son of God, the one coming into the world.”
But when they arrive at the tomb of her brother Lazarus, the oppressive reality of death threatens to overwhelm her belief. To keep from being overwhelmed, Martha’s practical side asserts itself. (In another story about Martha in Luke’s account of the Gospel, this practical side keeps her bustling around the house being the consummate hostess while her sister Mary sits at Jesus’ feet.) But in our story today, this practical side asserts itself when she mentions that Lazarus’s body must smell really bad. The translation I just read makes Martha sound something like a member of the British House of Lords: “Lord, already there is a stench.” I prefer to translate these words with an earthier, more colloquial quality – say, like a West Texas ranch hand: “He’s been in there four days; he stinks!”
Whatever way we translate Martha’s statement, the olfactory reality of death is on her mind: the practical notion that the most likely scenario is that Lazarus’s smell, and not Lazarus himself, will come out of the tomb. That’s when Jesus reminds her of her belief. “Did I not tell you that if you believed, you would see the glory of God?” Now I’ve said it before and I’m sure I’ll say it again, but here we have another example of Jesus turning everything around. The popular axiom says, “Seeing is believing.” But Jesus, like he so often does, flips it: “If you believed, you would see…” For Jesus, believing is seeing.
In other words, our belief in the God made known in Jesus Christ gives us a particular lens through which to view our lives, our relationships, our gifts and callings, not to mention the whole of creation. In last week’s sermon, I called this lens the “eyes of faith.” Our belief enlivens these eyes of faith and activates our special God-tinted lenses. We look back through our lives and see God’s movement stitching together the defining moments and relationships that make us the people we are. We look out and see God’s presence in those whom God calls us to serve. We look beyond and discover the fullness of new life in God with all the saints.
However, our God-tinted lenses get cloudy and scratched all the time. Often, this happens when practicality overrides belief. You look back through your life and see a series of coincidences and happenstances that led you to where you are. You look out and see the need, but perhaps not the people who are in need. You look beyond and see emptiness or maybe a vague notion of the hereafter or maybe a flicker of hope staving off the dread of death. “I don’t want to get caught up in ‘pie-in-the-sky’ thinking,” we might say, “so I’ll just be practical. Who could honestly believe all that anyway?”
The answer: I do. Not perfectly, not by a long shot. Not everyday, not even a majority of the time, to be honest. But I think seeing with God-tinted lenses is like hitting a baseball: even the very best baseball players only get a hit about a third of the time.
Here’s the tricky part. Here’s why the interaction between practicality and belief is so hard to navigate: We need our practical sides in order to live the kind of life our belief in God catalyzes. Without practicality, we would never translate our belief into action. We would never actually follow through on the callings we hear from God. We might notice God’s movement in creation, we might even generate a vague notion to respond to such movement, but we’d never make a plan. We’d never figure out how many drivers we need to deliver Thanksgiving meals or what books are most appropriate for the students at our partner school in Haiti. Without our practical sides, we’d be hard-pressed to act, and our follow through would be anemic at best.
So instead of seeing practicality and belief as opposing forces, we can see them as unlikely allies. While practicality can undermine belief, practicality can also give belief legs when used to further the missions we believe God has given us. The saints we celebrate today turned their belief into action, and I’m sure they used a heavy dose of practicality to do it. Mother Teresa, for example, believed with all her heart that God had called her to the sick and dying of Calcutta – and she was also an uncannily good fundraiser.
When we baptize _____ in a few minutes, we’ll see once again the interaction between practicality and belief. We will pour water into this basin and thank God for it. We will remember that water is sacred and life-giving. Then we will give _____ a bath. I know, I know, it won’t be a very thorough bath – just go with me on this imagery here. What could be more practical, more mundane than washing? And yet, we who wear these God-tinted lenses see something so much greater than a simple bath taking place. We see a welcome into God’s household. We see the power of sin washed away. We see the gifts of the Holy Spirit awakening. We see Christ making us his own forever.
And with the washing done, the words of the Baptismal Covenant, which we are about to say, echo again the practical, boots-on-the-ground facet of our belief. The Covenant begins with the affirmation of belief and continues with the practical ways we live out our mission, with God’s help. And so our unlikely allies, practicality and belief, animate our lives as followers of Jesus Christ. We need both, and we’d be diminished if one were absent. After all, when Lazarus comes out of the tomb, I doubt he smelled like a bed of roses. I’m sure Martha’s practical prediction about his stench was confirmed. But Lazarus came out of the tomb, just the same.
Sermon for Sunday, August 30, 2015 || Proper 17 || James 1:17-27
My tenth grade English teacher, Mrs. Lewis, disliked linking verbs – passionately disliked linking verbs. She disliked linking verbs so much that she would count the number of times we students used the words “is” and “was” (and all the others) in our papers and deduct points if we exceeded more than one or two per paragraph. She nursed a particular vendetta against the word “become,” if memory serves. Do you know how hard it is to write a paper with next to no linking verbs? (I just used one in the last sentence, and you probably didn’t even notice.) Now we students grumbled about this strict grading procedure every time we wrote an essay, but Mrs. Lewis stuck to her guns. And God love her for it, because I count Mrs. Lewis as one of the teachers that made me the writer I am today. (Dang! I just used another linking verb.)
By forcing us to use action verbs, Mrs. Lewis taught us to make our essays hum with energy and movement. I remember editing my papers to ferret out every last linking verb and trying to shove as much action as I could into them. The sentence “The Lord of the Flies is a book about the aftermath of a plane crash” changed to “In The Lord of Flies, boys survive a plane crash, but not each other.” Sounds like a movie trailer right? That’s what Mrs. Lewis was pushing for – pulsing, active writing from a group of tenth graders who didn’t really care that much.
I think Mrs. Lewis had a little bit of the Apostle James in her, judging by his letter tucked away near the back of the New Testament, a portion of which we just read. “Be doers of the word,” says James, “and not merely hearers who deceive themselves.” Be doers of the word. Use action verbs in your life. The Word of God is not just words on the pages of a dusty book on the shelf. The Word of God rushes up off those pages and implants in our hearts. The Word of God propels us to get ourselves off the couch and do something. Be doers of the word.
Throughout his somewhat labyrinthine prose, James hammers on this point again and again. At the end of today’s passage, James offers a rare moment of succinct clarity: true religion, he says, “is this: to care for the orphans and widows in their distress, and to keep oneself unstained by the world.” James uses action verbs: care for the marginalized, and keep yourself clean, unsullied by the misplaced priorities of the world.
In a few moments, we will stand up and say a host of action verbs, as well. We will affirm our Baptismal Covenant, standing with the soon-to-be-baptized and renewing the actions that our baptismal life compels us to do. I know many of you were baptized long before the Baptismal Covenant was even written, but I hope since its publishing in 1979 you have come to adopt it as your own. The Baptismal Covenant is the Episcopal Church’s own rare moment of succinct clarity, like James’s caring for orphans and widows. The Covenant begins with belief – an adapted version of the Apostles’ Creed – and then moves on to five promises that this belief stirs us to act upon.
Mrs. Lewis would like these five promises. There’s not a linking verb to be found. Every verb in these five promises propels us to act.
“Will you continue in the apostles’ teaching and fellowship, in the breaking of bread, and in the prayers?” The verb “continue” assumes these actions of learning, sharing, and praying have always been ongoing. These actions have persisted since the time of the apostles, and we are stepping into the ever-flowing stream of their legacy. This first promise invites us to join a movement already in progress and lend it our hands and voice and heart.
The second promise: “Will you persevere in resisting evil, and, whenever you fall into sin, repent and return to the Lord?” The verb “persevere” speaks to the weariness that creeps in while we resist evil. Evil wears us down, preferring not to strike all at once, but rather to gnaw on us while we’re not looking, until we do look one day and find there’s nothing left. But we promise to persevere and to repent and return to God when we do fall into sin. Notice we don’t say “if” we fall into sin. We say “when,” which is why God always leaves open to us the actions of repenting and returning.
The third promise: “Will you proclaim by word and example the Good News of God in Christ?” The verb “proclaim” urges much more than mere speaking. We’re talking about shouting from the rooftops here; we’re talking about putting your whole self forward, staking a claim, taking a stand, making your words line up with your actions. That’s proclamation. And what are we proclaiming? The Good News of God in Christ – I can’t think of anything worthier of such a strong verb as “proclaim.”
The fourth promise: “Will you seek and serve Christ in all persons, loving your neighbor as yourself?” Seek, serve, love – this is the heart of our duty and our joy as followers of Jesus Christ. If you take this promise seriously, you soon realize just how hard it is to embody. But Jesus never said being his follower would be easy. He said it would bring life – abundant life to each follower and each person his followers touch.
The fifth promise: “Will you strive for justice and peace among all people, and respect the dignity of every human being?” The verb “strive” is like the verb “persevere.” It reminds us that we will never be done working for justice and peace. There is no happily-ever-after this side of heaven. But perhaps in the daily working for justice, we move an inch closer than we were before: a quarter teaspoon more fairness stirs into the mix, a splash more peace, and that’s all we can do for today. And it all starts simply by respecting everyone’s dignity, looking each person in the eye and saying, “We’re all in this together.”
In response to each promise, we say, “I will, with God’s help.” We acknowledge that we can take none of these actions without God’s patient urging and steadfast partnership. Our baptism is not just a symbolic act of washing and welcome. Our baptism catalyzes a life of action. With God’s help, we continue in learning, sharing, and praying. We persevere in resisting evil. We repent and return to the Lord. We proclaim the Good News. We seek, serve, and love Christ in others. We strive for justice and peace. We respect all people.
I wonder which of these actions captures you today? I wonder which action compels you to leave this church today on fire to do it? I wonder what rare moment of succinct clarity you hear from God this day? Each of us is a doer of the word. So go with God: learn, share, pray, persevere, repent, proclaim, seek, serve, love, strive, respect. Each of us is a doer of the word. So go with God. Do.
Sermon for Sunday, April 12, 2015 || Easter 2B; Psalm 133
Ecce Quam Bonum! I first heard these three Latin words in the fall of the year 2000 when I was a senior in high school. I stepped out of the car and stared in awe at the soaring Gothic architecture of the buildings arranged around the quad of a little college tucked away in the mountains of Tennessee. Ecce Quam Bonum! As a prospective student, those words were words of welcome to me: “Behold how good!” they proclaimed. These are the opening words of our psalm today, Psalm 133: “Behold, how good and pleasant it is, when brethren live together in unity!” Walking towards the beautiful sandstone chapel on that visit, I knew beyond a shadow of a doubt that I wanted to experience living together in unity at the University of the South in Sewanee, Tennesee. The next fall I matriculated, and the four years I spent at Sewanee were years of friendship, formation, discernment of call, and lots and lots of singing.
Even though I didn’t know how to sing at the time, I still loved to do it, so I joined the University Choir my first month of college. That choir became my family for four years. The intensity of being in the choir at Sewanee matched that of playing a varsity sport. We did everything together. Several times a week, I got to sing with that special community. It was a gift to be able to add my voice to that group. The fellowship of the choir at Sewanee made real for me those three Latin words: Ecce Quam Bonum, Behold how good!
The words of Psalm 133, which we sang a few minutes ago speak of the desire for joyful, harmonious fellowship with our brothers and sisters. Three other readings join this psalm, and each speaks about community and fellowship. In the Acts of the Apostles, Luke paints a happily-ever-after picture of the apostles and their companions, in which the “whole group of those who believed were of one heart and soul” (4:32). In the First Letter of John, the writer says, “We declare to you what we have seen and heard so that you also may have fellowship with us; and truly our fellowship is with the Father and with his Son Jesus Christ” (1:3). In the Gospel, the Risen Christ appears to the disciples as a group, grants them peace, and breathes the Holy Spirit upon them. Thomas is not with the disciples at the time, so as a group they seek him out and tell him the good news. A week later, when Thomas has returned to their fellowship, Jesus once again appears, and Thomas believes.
In just a few minutes we are baptizing two eight-month-old babies (two wonderful, beautiful babies, if I say so myself), and I can’t think of better lessons to accompany such a joyous occasion. The sacrament of Baptism celebrates the inward movement of God in a person’s life by outwardly welcoming that person into God’s family the Church. We baptize infants because we believe God is moving in all people, regardless of their ability to recognize or verbalize such movement. We baptize infants so that their earliest memories will be ones of being loved and cherished by a community of faith.
The “outward sign of inward grace” definition of a sacrament is tried and true, but it is also well worn, so let’s expand our understanding of what’s going on in baptism with a less academic and more musical metaphor.
The music of God plays in each one of our hearts. You’ve heard the expression, “tugging on my heartstrings” to describe something that evokes compassion and sympathy. Well, God tuned those heartstrings to resonate with God’s music; that is, God’s desires, yearnings, hopes, and dreams for God’s creation. That’s why we feel a tug on our hearts when we see someone in need – because God is directing us to notice and help that person.
Within our hearts, sometimes the music of God is soft, a half-whispered lullaby, barely discernible over the din of the world. Sometimes the notes crescendo to a deafening fortissimo that knocks us, weeping, to our knees. Most often, the music sounds as the percussive TUB-thp of our hearts — a rhythm that, if you listen closely, beats in time with the rest of the performing forces of creation. I’m not a theoretical physicist, but what I’m describing might be considered a poetic version of some of the more modern theories of how the universe works – it’s all about vibration, right? That’s really all music is – collections of well-defined vibrations. We identify the source of that vibration – that resonance – as God.
Each one of us has the music of God resounding within, but the choir is incomplete until we have found each other, until we have joined together in fellowship as the chorus of God, so to speak. In Greek, this fellowship is called koinonia, but I’ve always thought that “fellowship” is a rather limp translation. For the sake of our metaphor, let’s translate koinonia as “harmony,” which lands much closer to the descriptive intent of the Greek word. Musical harmony is the collection of notes that add structure, color, tone, depth, and meaning to the main tune. This tune, called the “melody” is the music of God within us. The combination of our own unique passions and hardships; our successes and failures; our gifts and shortcomings; our hopes, our dreams, and our joys creates the harmony of the music of God.
In the sacrament of Holy Baptism, we welcome another soprano, alto, tenor, or bass into the choir. We await eagerly the subtle changes in timbre that these new lives will bring. Together, we sing the koinonia, the harmony, of the music of God to a world so accustomed only to noise and clatter. The sound of our anthems resonate with the movement of God in this world. This is the sacrament of Holy Baptism: new sound, new harmony, new resonance in the chorus of the music of God.
One of my favorite songs is called “One Voice,” by the band The Wailin’ Jennys. With each verse, another voice is added to the mix. By the third verse, each member of the band is weaving her voice with the other two. They sing:
This is the sound of voices three Singing together in harmony Surrendering to the mystery This is the sound of voices three This is the sound of all of us Singing with love and the will to trust Leave the rest behind it will turn to dust This is the sound of all of us
So Ecce Quam Bonum! Behold how good it is when we all sing together in harmony and surrender to the mystery of God’s movement in our lives. Behold how good it is when we welcome new life into God’s family and embrace the new life the resurrection brings. Behold how good it is when we invite others to join us as we add our harmonies to the melody of the music of God.