Today, in lieu of a sermon, I’d like to offer an “instructed” service of Morning Prayer. We’ve done this in the past with services of Holy Eucharist, which was our principal act of communal worship before the pandemic moved us online. While we could continue to worship God following our normal Eucharistic service, our inability to share Holy Communion with one another at a distance led me to shift our weekly gathering to the other type of service found in the Book of Common Prayer. This is the service of Morning Prayer, one of two services of what is called the “Daily Office.” Today, we are going to walk through the elements of the service as we engage in them, and I will share a few historical, liturgical, and theological thoughts as we go.
Sermon for Sunday, May 3, 2020 || Easter 4A || John 1:1-10
I imagine Jesus looking out over the fields beyond Jerusalem and seeing shepherds moving their flocks towards the sparse patches of green in the distance. He turns to his followers and says, “You see those shepherds out there. I am the Good Shepherd.” Then he begins spinning out his metaphor, telling a story as the people watch the grazing sheep beneath the big, open sky. The shepherd goes into the fold,” Jesus continues, and “the sheep hear his voice. He calls his own sheep by name and leads them out. When he has brought out all his own, he goes ahead of them, and the sheep follow him because they know his voice. They will not follow a stranger, but they will run from him because they do not know the voice of strangers.”
We’re going to have a bit of a shorter sermon today* because the real sermon happened between the services with so many people coming together to feed our neighbors in New London County. So here’s a short teaching sermon about Holy Scripture, specifically about the very special word used to describe scripture in our reading from the Second Letter to Timothy.
The contents of the Bible rarely comment on themselves, and this morning we heard the most well-known commentary. The letter says, “All scripture is inspired by God and is useful for teaching, for reproof, for correction, and for training in righteousness, so that everyone who belongs to God may be proficient, equipped for every good work.”
The events of my pilgrimage to the Holy Land are still too near for me to write about with any kind of perspective, so today I thought I’d offer you a short example of the recontextualization of Jesus’ story that I have learned from walking the land where Jesus walked. Continue reading “Sabbatical Notes, Week 8: The Kokh Tomb”→
Sermon for Sunday, April 7, 2019 || Lent 5C || JOHN 12:1-8
Today’s sermon is a full on teaching sermon. I’m going to talk to you today about the books of the New Testament that we call the Gospel. I’ll begin with a trick question. How many Gospels are there? (Don’t answer that because you’re going to want to say “four.”) If you listened carefully to how I introduced the Gospel reading a minute ago, you heard a hint at the correct answer. “The Gospel of our Lord Jesus Christ according to John.”
There is only one Gospel, and that’s the Gospel of Jesus Christ. Gospel, by the way, means “good news.” The numerical confusion stems from the fact that this one Gospel reaches us by way of four different perspectives (or “accounts”), which we name Matthew, Mark, Luke, and John. That’s why I said “according to John” a minute ago. The “according to” is a really important preposition because it reminds us which perspective on Jesus’ Gospel we are working with in the moment.
I always think of The Screwtape Letters by C.S. Lewis when I read the Gospel lesson for the first Sunday of Lent, particularly this year when we read the story of Jesus’ temptation as told by the Gospel writer Luke. In the book, C.S. Lewis pens a couple dozen imaginative letters from Screwtape, a Senior Tempter in the devil’s bureaucracy, to his nephew Wormwood, who is in charge of tempting one particular man. The letters present an incisive look at the moral and spiritual life through the lens of that which might lead such a life astray. The book is wildly creative and written so well that sometimes you find yourself agreeing with Screwtape and then realize you got suckered in by the temptation. This book is just so good.
Sermon for Sunday, May 20, 2018 || Pentecost B || John 15:26-27; 16:4b-15
Since before my time at St. Mark’s, the readers of our biblical lessons have concluded their readings with this line: “Hear what the Spirit is saying to God’s people.” Before coming to St. Mark’s I had never heard this response to the lessons, and I fell in love with it immediately. At my previous churches, the more traditional line was always used: “The Word of the Lord.” Let me hastily say the traditional response is just fine in its own right, but there’s something about what we say at the end of our readings that really gets my blood pumping.
A few weeks ago at our Episcopal 101 class, they asked me why we say, “Hear what the Spirit is saying to God’s people.” This was a new formulation for them just as it was for me back in 2014 when I came to St. Mark’s. And their question got me thinking. Why do we say this? What are we proclaiming about God and God’s Holy Spirit by ending our readings with such a bold statement? “Hear what the Spirit is saying to God’s people.”Continue reading “What the Spirit is Saying”→
Sermon for Sunday, October 15, 2017 || Proper 23A || Philippians 4:1-9; Matthew 22:1-14
People don’t listen to albums anymore. In the age of digital music and playlists and Pandora and Spotify, you can tailor your listening experience exactly the way you want to. Don’t like a particular song? Don’t download it, or at least uncheck it from the list being exported to your device. Now the observation that people don’t listen to albums anymore is not new; the music industry has been in flux since I was a teenager when the invention of the mp3 changed all the rules.
But such an observation struck me recently when I went to YouTube and watched the new tour of one of my favorite bands. U2’s seminal album The Joshua Tree is thirty years old this year, and at their concert, they played the entire album straight through from “Where the Streets Have No Name” all the way to “Mothers of the Disappeared.” Because I had consumed many of the tracks via U2’s “Best Of” albums, I had never heard The Joshua Tree as a unit. And I was stunned. I had never noticed the intense longing the album as a whole conveys. Taken singly, the songs are fine – some are even extraordinary – but as a whole, The Joshua Tree is an astounding, beautiful, and heartbreaking work of art.Continue reading “Albums and Playlists”→
Sermon for Sunday, March 19, 2017 || Lent 3A || John 4:5-42
Recently, a few dozen parishioners of St. Mark’s blessed us all with their meditations on Bible passages found in the Lent issue of The Lion’s Tale magazine. Their work got me thinking about biblical interpretation in general and that fact that such an adventure is not reserved for clergy alone. Anyone can be an interpreter of the Bible, though I am aware that most people do not feel equipped to do so. So today, I’m going to give you a crash course on interpreting the Bible, as at least a place to start: Ten Handy Guidelines for Interpretation (or HGIs for short) that we will derive from the Gospel story I just read. There’s a bookmark in your program that lists the Handy Guidelines, and I invite you to stick it in your Bible when you get home. You ready? Here we go.Continue reading “The Gift of God (With 10 Handy Guidelines for Interpretation)”→
Sermon for Sunday, October 12, 2014 || Proper 23A || Matthew 22:1-14
Today I’d like to do something a little different. Do you remember how, in math classes, your teacher told you to “show your work” in order to get full credit for answering a question? Well, this morning, I’m going to show my work as we go through this sermon together. Rather than just give you the end product of my Bible study, my struggles and false starts, and my attempts to listen to the Holy Spirit, I thought I’d pull back the curtain and show you some of the process.
I’ve decided to do this today for two reasons. First, the passage we just read from the Gospel according to Matthew is very difficult to encounter, so taking a step back and looking at it from a higher vantage point can be beneficial. Second, I never want to fall into the trap where I set myself up as such an unassailable expert in all things spiritual that, instead of inspiring you, I keep you from thinking you have the necessary skills to do what I do. Believe me, I am not an expert. I’m just a fellow disciple, who perhaps has a bit more specialized schooling than you might.
So think about this sermon as one that is really a step or two from the normal finished product. In it, we’ll explore together one way I like to study and interpret Biblical passages. My hopes are, by the end of this sermon, we will hear a word from God about today’s Gospel reading, and we will all be just a little bit more confident the next time we sit down to read the Bible. So without further ado, let me introduce you to a favorite acronym of mine: P.E.A.C.H. PEACH will lead us through five steps toward more fruitful Bible study. I commend these steps to you whenever you sit down to study our sacred texts. PEACH stands for Prayer > Encounter > Atmosphere > Charge > Humility.
We’ll start where any endeavor should: with Prayer. You might seek out a prayer specifically about reading the Bible, or you may write one for yourself to pray whenever you sit down to read. Or you may allow a new prayer to bubble up whenever you are getting ready to pick up your Bible. Perhaps your prayer might sound something like this:
“Dear God, thank you for prompting me to read the Bible today: please help me to be surprised by the generosity of your Word, to be patient in the face of everything I still don’t understand, to be enfolded by your grace as I read, and to be courageous as I bring your love with me from these pages out into the world; In Jesus Christ’s name I pray. Amen.”
After you pray, read your passage. Read it aloud. Read it slowly. Try to have an authentic Encounter with it. Don’t allow preconceived notions about how you think you should feel about the Bible ruin this authentic encounter. If the text makes you revolted, feel revulsion. If the text makes you question, feel confusion. If the text makes you peaceful, dwell in that peace.
Today’s parable from Jesus contains so much overt hyperbole that any emotion our encounter with it evokes will most likely be a strong version of that emotion. The parable begins innocently enough. We have a king, a sumptuous wedding banquet for the prince, and guests who decide they have better things to do. So far this sounds like several other parables Jesus tells. But then everything goes haywire. The realism of the story disintegrates when the would-be guests kill the invitation deliverers. And then when the king burns down their city. And then when the host throws the improperly dressed fellow not back out into the street but into “the outer darkness where there will be weeping and gnashing of teeth.”
I don’t know about you, but so far my authentic encounter with this story leans me toward discomfort, if not all out revulsion. It’s entirely possible that such a response is exactly what Jesus is going for. To look further into that, we turn to the next letter in PEACH. “A” is for Atmosphere.
The atmosphere of a reading is everything around it that helps it breath. This can mean a lot of different things where Bible study is concerned, but for our purposes, let’s say the atmosphere surrounding our reading is everything that happens within a couple of chapters of it in the Gospel. Backing up, we witness Jesus ride in humble triumph into Jerusalem on the back of a donkey. That means we are at the beginning of Jesus’ final week. We know what’s right around the corner, and by all accounts, so does Jesus. Jesus gets off the donkey, walks into the temple, overturns the tables of the moneychangers, and drives out all the sellers of sacrificial animals. This disruptive action probably seals his fate.
Jesus returns to the temple the next day, where the chief priests, Pharisees, and many others question him. He tells three consecutive parables, all having to do with inviting a new and unlikely set of people into the kingdom of heaven. The first parable (which we read two weeks ago) speaks of two sons, on who did the will of his father and one who didn’t. The second (which we read last week) speaks of wicked tenants who kill the son of the vineyard keeper. By this time, Jesus’ opponents realize he’s talking about them. But he’s not done. Now Jesus tells today’s parable, and the violence ratchets up again. With each story, Jesus gets more explicit and more graphic. After a few more verbal skirmishes, Jesus stops speaking in parables entirely and denounces the scribes and Pharisees openly. If chasing people out of the temple didn’t sign his death warrant, this indictment surely does.
The important thing to glean from our look at the atmosphere of our story is the constant ratcheting up of tension within Jesus’ parables. With each successive story, he makes his point more graphically so that no one mistakes his meaning – that those chosen to represent God among the people had failed in their duty and that God was welcoming all to become God’s representatives.
And this is where we find the “C” of PEACH. This is where we hear our Charge from God, the word God puts on our hearts during many prayerful, authentic encounters with scripture. In today’s passage, our charge comes when the king sends his messengers out to invite everyone they find in the street to attend the wedding. Everyone becomes a guest, no matter what. We hear our charge in this good news. Everyone is capable of being a guest at the heavenly banquet. Therefore, God invites us to treat all people – regardless of any reason we might have not to associate with them – as guests at God’s table, as people who bear the image and likeness of God in their souls. The more we treat each other as God’s honored guests, the more generosity, hospitality, and gratitude we will show one another. And not just each other, but everyone, for the wedding hall is filled with guests.
But this charge, which invites us to be radically welcoming, runs up against our last letter in PEACH. “H” is for Humility. The prayerful, authentic encounter with scripture often leads to unanswered questions and causes for further study somewhere down the road. The humble response when this happens is simply, “I don’t know.” Such is the case with me and the very strange paragraph about the fellow who doesn’t have a wedding robe. I confess I don’t know what to do with those few sentences. I have no answers, just questions, and so I strive to remain humble in the face of these cryptic words of Jesus, to admit I’m not in a place to hear them instead of throwing them out or explaining them away.
So there you have it. I invite you to try this process when you read the Bible. For fruitful study, try PEACH: Prayer, Encounter, Atmosphere, Charge, Humility. Without going through these steps this week, I would still be stuck in the discomfort of the passage and I would not have heard my charge, which I now share again with you. Everyone is a guest at God’s table. Far be it for us to bar the way. Instead, why don’t we go out “into the main streets and invite everyone we find there to the wedding banquet.”