Relationship Makes Us Strong

**Sermon delivered on the Feast of Lady Julian, 2018 Celebrating the 40th Anniversary of  St. Julian’s Episcopal Church as a Parish**

For 40 years, Jesus is the one who has been speaking to us as an Episcopal worshipping community in Douglas County. Many of you know we were not always called St. Julian’s. We were once St. Chrysostom’s Episcopal Church. Those of you who pray Morning Prayer know that there is an optional collect at the end of Morning Prayer attributed to St. Chrysostom. One of the lines taken from A Prayer of St. Chrysostom (BCP, 102) is this, “You [God] have promised through your well-beloved Son that when two or three are gathered together in his Name you will be in the midst of them…” At the heart of this prayer is relationship. At the heart of this parish (no matter its name) is relationship – relationship to God who speaks to us as we listen, and our relationships one to another as we listen andrespond to God’s Spirit working within us.

Tonight, I’d like to look at three different questions. These are questions that I have answered myself about this parish community, but I am only one person. You undoubtedly will answer them another way. I invite you, therefore, to take these questions seriously, and like the above Collect referred to it is my hope that these questions (and your answers) will be discussed at coffee hours, Vestry meetings, and the various ministries, committees, and counsels throughout this year. Here are the questions,[1]then we will go through them one-by-one:

Question 1: Who are we?

Question 2: What has God called us to do?

Question 3: Who is our neighbor.

Question 1: Who are we?

In order to fully answer this question, I believe we have to go way back (like 2,000 years way back). If we do this, we will find that we were started because of God’s relationship to God’s very self expressed theologically as God the Father, God the Son, and God the Holy Spirit. Out of this self-love came a self-giving love and the relationship of Father to the Son and to the Spirit poured out into the universe and God became man. God entered into a fleshy relationship with us. God gathered around him disciples who served him, and towards the end of their time together were no longer referred to as servants but as friends. These friends continued the relationship with God through his resurrection, and eventually in a different way – through God, the Holy Spirit. The Holy Spirit breathed new life into all aspects of these friends of God eventually forming the Church of Jesus Christ. That Church is still alive today. That Church is still in relationship with God in very tangible ways through the gifts God has given us, and it is these gifts that he gives to his friends (water, wine, bread) that empowers us to invite others to receive these gifts of God taking on new friends, new acquaintances, new relationships. This is all expressed succinctly in the Nicene Creed when it states that we believe in one, holy, catholic, and apostolic church. So, who is St. Julian’s Church? That one. (That church).

I chose to answer the first question ontologically; in other words, I wanted to describe how we have our being in the world by virtue of the relationship we have with God. Who we are are persons in relationship. These relationships give us purpose. Purpose leads to mission. This is expressed weekly in the post-communion prayer: “And now, Father [there’s the relationship] send us out to do the work you have given us to do, to love and serve you as faithful witnesses of Christ our Lord” (BCP, 366). The work is the work of relationship one has with God, with self, and with one another. The work is also to invite others into that relationship, not as a witness to the self (or extensions of the self), but as a witness to something greater than the self – a witness to Christ our Lord. So what does this theology look like in the context of this parish? The specifics can be answered in the next question: What has God called us to do?

Question 2: What has God called us to do?

Since the MAP committee is currently looking at the Mission Statement of St. Julian’s parish, I’m going to use the Episcopal Diocese of Atlanta’s Purpose Statement to help me answer the question: What has God called us to do? The Purpose Statement of the diocese is this: “We challenge ourselves, and the world, to love like Jesus as we worship joyfully, serve compassionately, and grow spiritually.”

At St. Julian’s we worship in a variety of ways. As Episcopalians we have a prayer book spirituality. We worship with Holy Eucharist each Sunday, morning prayer during some Sundays during the summer, evening prayer a few times a year, Advent Lessons and Carols, Red Letter days on Wednesdays when applicable, and healing services and Holy Communion here and at the Benton House once a month. Many of you say one or more of the Offices daily – morning prayer, noonday prayer, evening prayer, and compline. Our adult choir program is large and in charge. I believe our Christmas, Holy Week and Easter services to be beautiful, meaningful, and joyful to many. The longer I am with you, the more I see that our worship has the potential to experiment in a variety of directions. We’ve tried Rite I during Lent this year. We occasionally bring out the smells and bells. We also are blessed to have parishioners who grew up in the Anglican church in Africa, Haiti, and the Caribbean. I wonder what traditions we can bring into our worship from these liturgical and musical expressions of the faith. I hope you will wonder with me.

We not only challenge ourselves to worship joyfully but to also serve compassionately. For 20 years this parish has supported (in thought, word, and deed) the Starting Over program that meets here every Thursday and Saturday. Starting Over is a court appointed visitation program that not only puts us in relationship with the larger community, but also calls our attention to injustices that can happen in the family unit itself. Starting Over promotes justice through a supportive environment, first to the children who are “the least of these” within these scenarios and has now began (recently) to support the supporters – those who are on the ground working with the families. Many on the Starting Over board took a day last month to take donuts to the DFCS offices of Douglas County to show this support. This act was a ministry of presence, and the beginning of new relationships.

God has also called us to serve hungry children. The Backpack Ministry here at the parish continues to serve Annette Wynn Elementary each week, and whether you give a check, drop off food in the narthex, pack the backpacks or deliver them, you are serving Christ in very tangible ways through the unseen blessings this ministry allows.

This year, the St. Julian’s Youth wanted to “serve compassionately” through another ministry of presence with our homeless population here in the county. You helped the youth and their leaders live into this ministry by giving life essentials to the men and women who live in our county in different ways than most of us are used to. It was without judgment that you and the youth shared what you had as faithful witnesses of Christ our Lord.

For a parish of this size, it is my hope that we will continue to support these three ministries of outreach by striving for excellence in how we serve as well as continuing to build relationships – which leads me to my final question: Who is Our Neighbor?

Question 3: Who is Our Neighbor

Two out of the three outreach ministries identified children as our neighbors – Starting Over and the Backpack ministry. But watch this: In the Fall, St. Julian’s will be starting the Godly Play ministry on Sunday mornings – also a children’s ministry. I think something is going on in the life of the parish with this latest move. Let me explain: We’ve already talked about the challenges in the purpose statement about worshipping joyfully and serving compassionately. What we left off and now what I’d like to discuss is the last one – to grow spiritually. It is this last piece that I believe answers the immediate future of St. Julian’s and the question, “What has God called us to do?” I believe God has called St. Julian’s to grow spiritually, and we are living into this calling by taking on the Godly Play ministry. Godly Play invites both children and adults to take part in God’s story. We are invited into the stories of old and at the same time learning how to find God in our own stories out and about in our lives. God wants to be in relationship with us in all aspects of our lives – not just on Sunday mornings, but Monday through Saturday, sacred and profane, the good the bad and the ugly. There is a sense of pride in this community that we reach out to the least of these through Starting Over and The Backpack Ministry. Now, the least of these are reaching back to us. Our children our teaching us how to grow spiritually. Our children are leading. Our children are pointing out the kingdom of God, are calling us to pray and play and in doing so we live out God’s mission, we grow deeper in our relationship with God and one another. We worship joyfully, serve compassionately, and grow spiritually with the song and sense of childlike wonder.

If you can get behind me and see that the future of St. Julian’s relies on a parish environment that wants to grow spiritually, then this will touch every aspect of our communal life together. Again, it’s already happening. The youth wanted the serve the homeless. Two young families wanted to start a Godly Play ministry. I wonder what else God is calling us to do? Perhaps it’s to take a look at our various ministries and meetings and to always begin and end with prayer, a Bible study, or a devotional. Perhaps it’s not doing business as usual, but being about and wondering about God the Father’s business, Christ’s ministry and mission, the Holy Spirit’s work? It’s not just asking how you and yours are doing, but how’s your relationship with God? What’s your prayer life like? It’s asking for prayer. It’s wronging your neighbor, but then seeking out the peace of the Lord within the relationship.

Some of you may be saying, “Father Brandon, come on…we already do that.” Good. Tell me about it. Let me know. Let one another know how you are being faithful witnesses of Christ our Lord. And know this: I’ll be modeling these questions: Who are we? What has God called us to do? Who is our neighbor? Again, I gave you my answers but I want to know yours. I’ll start with your Vestry. On Tuesday, this is how the Vestry will begin (right after our opening prayer). We’ll have a discussion. The Beloved Community Book Group meets on Mondays. Vestry on Tuesday. Sisters of St. Julian’s, Choir, and Backpacks on Wednesday. Starting Over and Contemplative Outreach on Thursday. I invite all these ministries to have a discussion about these questions. How do you answer them? If you get a good discussion going, report back to me or Sam Hudson (Sr. Warden) or Terri Frazier (MAP chair).

Tonight, we went way back; and we didn’t go way back in a nostalgia-like way. We went way back in a God-centered relationship-like way. I caught us all up on some outreach ministries knowing full well I couldn’t speak on all the ministries this parish has had through the years or currently has even now. I brought us up to speed with how we currently worship joyfully, and serve compassionately, and how (I believe) God is calling us to grow spiritually now and in the future with the help of the children we serve as well as the children who serve us. We’re not St. Chrysostom’s anymore. We’re not even the St. Julian’s of old. No. We are a St. Julian’s who is singing new songs, serving with ministries of presence, and diving deeper into the ongoing relationship of God. Tonight, we remember our story and how it is wrapped up in God’s story. Tomorrow, may we keep the story and relationships moving with the Spirit and into the future.

 

 

[1]               These questions are from Gil Rendle and Alice Mann in their book, Holy Conversations (Alban, 2003). I was introduced to these questions through a seminar put on by Interim Ministry Network in May, 2018. The seminar was held at The Beecken Center in Montegale, TN and was titled, “Fundamentals of Transitional Ministry-Work of the Leader”.

Listening & Responding

It’s been documented that the desert in which Moses lived for a time had tumble-weed like bushes that would spontaneously burst into flame. This was due to a perfect mixture of climate and the precision of heat (usually in the form of lightning) onto the dead leaves of the bush. It was not unlike the starting of forest fires in the hot summer forests of California. For Moses, then, to see a burning bush from time-to-time would not have meant much; but to see a burning bush in which the leaves were not consumed in flame would have caught his eye, peaked his curiosity, and no doubt would have compelled him to investigate the unexpected miracle. Remembering the story, Moses did exactly that. He investigated the miracle and the miracle-worker’s voice was also heard. The voice was none other than the commanding voice of God’s compelled to teach and inspire Moses so that the glory of God would be known within the land again. Fast-forward to John’s Gospel where the voice of God is personified in Jesus Christ, and this voice (or Word of God) seems to be doing what God has always done – showing up in unexpected ways, and teaching us the way of discipleship.

John’s Gospel has Jesus performing seven (7) miracles followed by seven (7) “I am” statements. The seven miracles function much like the bush that burned but was not consumed. The miracles are there to get our attention, to get us curious, and to draw nearer to God. The seven “I am” statements found within John are no longer for the seeker, but for the convert – the one who has heard the voice of God and responds – but how is the response made manifest? I would answer it is made manifest by listening and responding to the voice of God in all aspect of one’s life.

In the Acts of the Apostles, we get a story of evangelization and conversion. St. Philip (compelled by the Word of God) is commanded to go on “a wilderness road.” The wilderness may be a metaphor for chaos and at the same time trusting in God to accompany Philip into a place he could not attempt to walk through alone. Put differently, the life of a disciple is being called into those places that are uncomfortable; yet having the faith and hope that God will see you through. The story continues with St. Philip opening up the scriptures to the Ethiopian eunuch much like the Resurrected Jesus opened up the scriptures to the two strangers walking on the road to Emmaus. If Christ is the Word of God, then St. Philip reveals Christ’s presence within the scriptures of old. The eunuch is converted by the Word of God found within those scriptures and responds by getting baptized. He then goes on rejoicing while St. Philip continues making order out of chaos by “proclaiming the good news to all the towns.” This story not only teaches us about evangelization and conversion, it also reminds us that Christ can still be heard in Holy Scripture.

Not only can Christ be heard in Holy Scripture, Christ can be known to us in worship. Our Psalm for today reminds us of this when it states, “My praise is of him in the great assembly; I will perform my vows in the presence of those who worship him.” Worship is an integral part of the life of a disciple. After the eunuch was baptized the scriptures tell us that he “went on his way rejoicing.” Even though the story of the eunuch ends there, it would have been my hope for him to find a worshipping community that can help him perform the vows he has made to God through the ministry of St. Philip. The life of a disciple isn’t just about a one-time conversion experience, but the ongoing conversions within the life of God found with fellow disciples of God. Like God, known more fully to us through the relationship of the Father to the Son and to the Holy Spirit, we become more fully known not in isolation, but in our relationships to Christ and one another.

The life of a disciple of Jesus not only listens and responds to the voice of God in scripture and worship, but also in the ways in which we love. 1 John 4, “Beloved, let us love one another for God is love…God sent his son into the world so that we might live through him.” Did you catch it? If God is love, then we live through him. If God is love, then we live through love. Not just our own love, but a higher love, a higher ground, a place where the bush burns, but is not consumed. A disciple of Christ is one who lives into this truth, and when he fails to do so, repents and returns to the Lord. God is constantly converting us back to his love time and time and time again which leads to the great “I am” statement found in today’s Gospel.

Jesus said, “I am the vine, you are the branches. Those who abide in me and I in them bear much fruit, because apart from me you can do nothing.” Apart from love, dear friends, you/we can do nothing; thus, the life of a disciple is one who will let God pluck and prune us – Plucking those branches that have no life in them and pruning those branches that need further training in love. The one who has heard the voice of God and responds makes God’s love manifest by listening and responding to the voice of God in all aspect of one’s life. I believe God wants every part of our being because God wants to purify it in love so that we may be more loving in all the ways in which we live, and move, and have our being.

This week, I invite you to pray today’s Collect daily as a way of remembering that God desires his presence in all aspects of our lives. Looking back to the prayer, we are asking God to be fully known to us as we follow in his footsteps. Also living into the ethos of this prayer leads us into life eternal. Put differently, the amazing relationship we have with God guides us into the deeper waters of love. Let us close this time by praying it again:

Almighty God, whom truly to know is everlasting life: Grant us so perfectly to know your Son Jesus Christ to be the way, the truth, and the life, that we may steadfastly follow his steps in the way that leads to eternal life; through Jesus Christ your Son our Lord, who lives and reigns with you, in the unity of the Holy Spirit, one God, for ever and ever. Amen.

Stop. Reflect. Listen.

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My family and I recently made a retreat to San Antonio, TX visiting Mission Concepción and Mission San José. Henry (aged 7) is usually a bit wiggly in church (although it is my understanding that he is fully participating in the Eucharist albeit in his own 7-year old way). When we entered into the nave of the parish, Henry was arrested by its beauty and immediately took a seat in the nearest pew and stared up at the sanctuary/chancel wall full of art, symbol, and mystery. As a family, we prayed the Collect of the Day then sat in silence letting our little one “lead us” as he was being led by God’s Spirit. It was a holy moment. As we enter into the deep mystery of Easter, find those holy moments to stop, reflect, and listen.

 

Respond to Evil with Good

Last night in my Ash Wednesday sermon, I challenged us to respond with evil by doing a charitable act. In the Litany of Penitence we prayed to God to, Accept our repentance for the wrongs we have done: for our blindness to human need and suffering, and our indifference to injustice and cruelty. In light of the tragic shooting at Marjory Stoneman Douglas High School in South Florida yesterday, we can live out this prayer in tangible ways.

The first step is to look within asking such questions as,

How are you charitable to yourself, or not?
Who do you rely on to give you grace when you fail to live up to your own standards?

The second step is to look outside with such questions as,

How do I respond/react to things that don’t go my way?
What am I indifferent to? Why?
What do I try to control? Why?

The third step is to ask God for help, praying a prayer like,

“Lord God, I am helpless in this situation/act/addiction. Help me.”
“Lord God, I am overwhelmed. Comfort me.”
“God, let me simply rest in you.”

One of the reasons we are violent and have a violent society is because we are not charitable to ourselves as God has been charitable to us. We forget God’s love and compassion; thereby forgetting to find God’s love and compassion in the “other” the “stranger” the “neighbor, and the “enemy”. We take a short-cut and “label” instead of doing the hard work of building relationship.

Lent is a time to name sin and to name evil. Lent is also a time to admit that we are helpless to counter sin and evil in our lives without God’s help. Today, be kind to others by first being kind to yourself. Give this tragedy to God in order to free yourself up to be charitable to self and other. Above all, “walk in love as Christ loves us.”

A Prayer: In Times of Conflict (BCP, 824)

O God, you have bound us together in a common life. Help us,
in the midst of our struggles for justice and truth, to confront
one another without hatred or bitterness, and to work
together with mutual forbearance and respect; through Jesus
Christ our Lord. Amen.

#growforlent

 

 

 

 

Present Yourself to the Lord – A Meditation on Candlemas

**The following was featured on the blog, Modern Metanoia in January, and preached at a Candlemas Service at St. Julian’s Episcopal Church on Feb. 2, 2018.**

There’s a house on my block that sold weeks ago. No one has moved in. It sits empty; and there are still Christmas lights hanging from the roof. Its purgatory-like presence both intrigues and annoys. Annoys because the house and its yard are untidy. Intrigues because today is the Feast of the Presentation of Our Lord.

Let me explain:  Today marks the 40th day after Christmas, and with this feast the Church closes out the “Incarnation cycle.” In other words, it’s time to put away those Christmas decorations. We’re two weeks away from Lent…Shouldn’t we be tidying up the yards of our hearts, climbing a ladder to the roofs of our souls tearing down those Christmas lights? “Not so fast,” says this Feast Day. In fact, some Christian traditions hide away the light bulbs while the candles come out. For this reason, The Feast of the Presentation of Our Lord is sometimes referred to as Candlemas. It’s the day when the candles used in worship services will be blessed. It’s also a reminder that the long winter’s nights are still around, yet the light of Christ eternally radiates the darkness.

Luke 2:22-40 gives us three presentations to consider on this feast day. The holy family presented sacrifices of thanksgiving in accordance with the law of Moses (“a pair of turtledoves or two young pigeons”). They also presented their newborn son, Jesus, who “suddenly comes to his temple;” thus fulfilling an ancient messianic prophesy found in Malachi 3:1. The third presentation is that of Simeon and Anna, two pious and patient Jews, who waited their whole lives to present themselves to the Messiah.

Luke’s story also captures the tensions and realities found in new things. A new child was born as the Messiah, yet old thoughts and formularies about what this meant had to pass away. Mary, like any mother, was proud of her new son, yet she learned “a sword [would] pierce [her] heart” when new revelations about her child would be exposed (Luke 2:35). For each beginning, there is an ending; and the transitions in between are often messy and confusing.

As we transition out of Christmas and Epiphany into the season of Lent, may Candlemas be a day to honor what has come before, and to ready ourselves as to what may lay ahead. If the lights are still on your roof, know that the house of your heart does not stand empty, but is filled with God’s “wisdom and favor” (Luke 2:40). If the Christmas decorations are down at your house, take out a candle, light it, and present yourself to the Lord in prayer as Christ presents himself to you in illumination.

Below, please find the prayer that will be said in Episcopal churches and homes today. I offer it to you in thanksgiving for your ministry to Christ. Use the prayer as you light a candle, then find a word or phrase that sticks out to you, and meditate on its meaning. As for me (and my soon-to-be neighbor) who knows? I may go over to their sold, yet unkempt house, plug in those Christmas lights one last time, praying and contemplating something similar.

Almighty and everliving God, we humbly pray that, as your only-begotten Son was this day presented in the temple, so we may be presented to you with pure and clean hearts by Jesus Christ our Lord; who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen. (BCP, 239)

 

 

God is a God Who Gathers

At the Feasts of Christmas and the Epiphany we remembered God coming into the world in the form of a child. The Spirit of God took on flesh, sanctified it, and made it holy. It is God’s dream that all people will eventually come to know him through his beloved son. With his Son, God is eternally “well pleased” because he chose to identify with us in our sin and in our nature. This was why Jesus chose to be baptized by John in the River Jordan – to identify with us in our sufferings. Last week began the call narratives of Jesus which extend into today’s Gospel as well. God continues to preach repentance as he gathers his twelve. This morning, I want to expand on the revelation that God is a God who gathers. I’ll be using an argument put forth by Bishop Robert Barron in his chapter Amazed and Afraid: The Revelation of God Become Man from his book “Catholicism: A Journey to the Heart of the Faith.”

Ever since humanity’s first parents fell out of paradise, that is, broke their relationship with God, God has been hard at work trying to mend that brokenness. Throughout the Hebrew Scriptures we learn that Yahweh, the God of Israel, gathered his people with covenants, commandments, and kings. The relationship with Yahweh and Israel is a complicated history to say the least; however, the prophets taught that right relationship with God was to have a posture of both amazement and fear when approaching the Divine for when we approach God, we humbly approach the very essence of being and life. This morning’s Psalm had that beautiful opening line, “For God alone my soul in silence waits.” Silence, so it seems, captures that awesome, and oftentimes fearful relationship we have with the God of the universe. Christians go one step further to claim that the God of Israel, the God that created the Cosmos is also Jesus Christ. Jesus Christ is fully human and fully divine. Put differently, Jesus “was no ordinary teacher and healer but Yahweh moving among his people. [1]

Hear Bishop Barron’s words on God as a great gathering force:[2]

“When Jesus first emerged, preaching in the villages surrounding the Sea of Galilee, he had a simple message [found in today’s Gospel reading]: “The kingdom of God is at hand. Repent, and believe in the Gospel” (Mk 1:15). Oceans of ink have been spilled over the centuries in an attempt to explain the meaning of “Kingdom of God,” but it might be useful to inquire what Jesus’s first audience understood by that term. N. T. Wright argues that [1st century Jews] would have heard, “the tribes [of Israel] are being gathered.” According to the basic narrative of the [Hebrew Scriptures], God’s answer to human dysfunction was the formation of a people after his own heart. Yahweh chose Abraham and his descendants to be “peculiarly his own,” and he shaped them by the divine law to be a priestly nation. God’s intention was that a unified and spiritually vibrant Israel would function as a magnet for the rest of humanity, drawing everyone to God by the sheer attractive quality of their way of being. The prophet Isaiah expressed this hope when he imagined Mount Zion, raised high above all of the mountains of the world, as the gathering point for “all the tribes of the earth.” But the tragedy was that more often than not Israel was unfaithful to its calling and became therefore a scattered nation. One of the typical biblical names for the devil is ho diabalos, derived from the term diabalein (to throw apart). If God is a great gathering force, then sin is a scattering power. This dividing of Israel came to fullest expression in the eighth century BC, when many of the northern tribes were carried off by the invading Assyrians, and even more so in the devastating exile of the sixth century BC when the Babylonians destroyed Jerusalem and carried many of the southern tribes away. A scattered, divided Israel could never live up to its vocation, but the prophets continued to dream and hope. Ezekiel spoke of Israel as sheep wandering aimlessly on the hillside, but then he prophesied that one day Yahweh himself would come and gather in his people.”

It’s no accident that in John’s Gospel, Jesus referred to himself as the good shepherd (Jn 10:11). It’s with this image that we can reimagine today’s reading and the calling of the twelve disciples. When Jesus preached repentance, and that the kingdom of God was near (while at the same time calling the twelve), he was acting as Yahweh who gathered up his sheep from the twelve tribes of Israel, called them to repent once again, and brought them into the fold of his Divine love. Is it no surprise then, that God continues to do this with us today? He calls us by name saying, “Follow me.”

This morning’s collect reads, “Give us grace, O Lord, to answer readily the call of our Savior Jesus Christ and proclaim to all people the Good News of his salvation.” When we answer the call of Jesus (the call of his “Follow me”) we sacrifice a lot. The prophet Jonah didn’t want to go to the city of Nineveh initially. Today’s reading starts out saying, “The word of the Lord came to Jonah a second time.” I love this because is not God a God of second chances? Doesn’t God give us grace and mercy when we would rather be scattered rather than gathered? The people of Nineveh were a gathered people, but they were gathered in sin. In other words, they were gathered for the wrong reasons. God had to correct this, and it required sacrifice. It required repentance. If Christians believe that Jesus is the Word of God is it any surprise that Jesus is proclaiming the same message as he did to Jonah? Is it any surprise that he is still giving his people another chance? When Simon, Andrew, James and John dropped their nets to follow him, they were symbolically giving up their livelihoods for God. They were even putting God above their families, and not because Jesus was a good teacher, healer, or prophet; but because for God alone their souls had been waiting in silence like the prophets of old, and in Jesus they saw and experienced God. Like a moth to a flame they drew near, and by doing so God was gathering up his people once again. “The time is fulfilled, and the kingdom of God has come near; repent, and believe in the [Gospel. Believe in the] good news.”

We are now fully embedded in the Season of Epiphany. It is in this season that Christ (through his church) is calling us. It is in this season where we get to drop our nets, our anxieties, our fears, and follow him. When we do this, we make certain sacrifices and are called to repent. The church in her wisdom understands this, and so we are given the gift of Lent – the season that follows Epiphany, the season that reminds us that if we are to be gathered in we are to confess our sins and receive the Gospel. The Gospel in its entirety points us to Easter where God gets to make the sacrifice for the sins of the world, thus fully and finally making a way for all people to experience the kingdom of God.

What nets do you need to drop in order to prepare for repentance? What nets need to be discarded in order to follow Christ? For God alone, our souls in silence wait, but is it not also true that God is constantly waiting on us to respond to his call, to his life, to his light? Trust him, and not because he’s a good teacher, preacher, or prophet. Trust him because if he is who he claims to be, he is that great gathering force of old. He is Yahweh. He is the Word. He is God. Trust him with this truth, and in this season of Epiphany, may that truth set us all free.

[1]                Robert Barron, Catholicism: A Journey to the Heart of the Faith (Word on Fire Catholic Ministries: 2011), 15-16.

[2]                The below is a full paragraph from above’s reference. Ibid., 15-16.

Can Anything Good Come Out of Haiti/El Salvador/Africa/Nazareth?

Preached at St. Julian’s Episcopal Church on The Second Sunday after The Epiphany (Also, Dr. Martin Luther King’s Holiday Weekend) by: The Very Rev. Brandon Duke, 2018

John 1:43-51

“I have…decided to stick with love, for I know that love is ultimately the only answer to mankind’s problems…He who hates does not know God, but he who loves has the key that unlocks the door to the meaning of ultimate reality.”
~ Dr. Martin Luther King, Jr., 16 August 1967 “Where Do We Go From Here?”

G. K. Chesterton, a twentieth century author and apologist for the Christian faith, once compared the church as a place that holds a thousand doors. What he meant by this was that we come across the church in a variety of ways. Some of us are born into the faith; others converted – usually by some degree of truth, beauty, or goodness. For example, one may hear a theological argument grounded in intelligence, another sees an icon, a stained glass window, or a Christian praying the rosary. Maybe the door that was found was one of healing, music, or liturgy? Maybe the door was a grandparent, a friend, a casual invitation, or a saint? Maybe it was simply looking up into the night’s sky wondering why there is something rather than nothing?

This morning’s collect points to the light of the world, that is, Jesus Christ. In the prayer prayed a moment ago, we asked Almighty God to illumine us by God’s Word and Sacraments. No matter what door we take into the life of the Church, once inside, we participate in the ongoing grace of illumination. Illumination defined is a participation in the life of God. Think of it as a new way of seeing. Illumination can occur through the liturgy of the Word, and the Sacrament of Holy Eucharist, and all for the benefit of being in right praise and relationship with God. The consequence of illumination is that the light of Christ is made manifest through us as walking sacraments out and about in the world. As walking sacraments, we take on a vocation of prayer continually asking that we (as God’s people) may shine with the radiance of Christ’s glory, that he may be known, worshipped, and obeyed to the ends of the earth.

God is made known in a whole host of ways. Again, think of those thousands of doors. God is worshipped not only with our lips, but in our lives. Finally, God is obeyed to the ends of the earth. This morning, St. Paul stated, “All things are lawful for me,” but not all things are beneficial. This sentiment is grounded in humble obedience to God. We are given freedom, but true freedom participates in the will of God, not the will of mankind. Discerning the difference takes a lifetime, and a lifetime of contemplative focus and relationship with God can lead to illumination.

There are two beautiful phrases found in today’s Gospel that captured illumination. The first phrase was addressed to Philip, and was said by Jesus. Jesus called out to Philip, “Follow me.” Today, Christians enter into the life of the church through one of those thousands of doors; however, when we do so we are still responding to Jesus’ call to “Follow me.” We remember this call every time we participate in the sacraments, and every time Christ is worshipped and obeyed.

The other phrase comes from Philip. Here, he has answered the call of Christ, has told another (Nathanael), and Nathanael questioned him, asking, “Can anything good come out of Nazareth?” Instead of elaborating or arguing with Nathanael, Philip responds, “Come and see.” In other words, “I’m not going to convince you that Jesus is the Son of God through argument or reason (that’s probably not your door); instead, come and see for yourself, and that’s what happened. Nathanael met Jesus. Jesus performed a miracle. Nathanael was amazed and believed; then Jesus promised a deepening of the spiritual life and relationship with him – that is, illumination. “Very truly, I tell you, you will see heaven opened and the angels of God ascending and descending upon the Son of Man.” Illumination will occur, Jesus could have easily said, and not because of you, but because of me. Nathanael, like Philip was called, each in different ways, and because they responded to the Lord new promises would be fulfilled.

This week, I had the opportunity (as dean) to gather the priests of your convocation (the SW Convocation) at Iglesia El Buen Pastor where Fr. Ramón Betances serves as priest. Fr. Ramón serves parishioners that hail from Mexico, El Salvador, as well as other Latino countries. In our own pews here at St. Julian’s, we gather as Christian brothers and sisters with one another. Our nationalities bring us here from America, Trinidad, Barbados, Australia, Jamaica, and Haiti – to name a few. We speak English, French, French-Creole, and Spanish. We stumble through the Way of Christ together, and with God’s help we have answered the call of Christ, and encourage others to “come and see” even while prejudices abound. This week, when I heard that our President – the President of the United States, a President whom I pray for, – allegedly muse, “Why are we having all these people from [poor] countries come here” referring to Haiti, Mexico, El Salvador, Africa, and beyond [and not using the word “poor” but an expletive], I was reminded of Nathaniel’s questioning to Philip, “Can anything good come out of Nazareth?” Well, can anything good come out of Haiti? Mexico? Africa? The Islands?

Yes. The answer is, “Yes”. How do I know this? Because I see you. Because I know you. And when I see you I see Christ. In my own prejudices, and when I’m walking out and about in the world, I run across folks who make me nervous, folks that look differently than me, that dress differently than me, that talk differently than me – and when I catch myself being nervous – when I catch myself in my prejudices – you know what I do? At my best, I remember you. I remember Haiti. I remember El Salvador. I remember the islands, food, culture, music, truth, beauty, goodness; and it is through these virtues and the relationships I have with each and every one of you where the Church opens up her doors to me; Christ illuminates me; and I repent.

Loving neighbor as self is hard. Praying for those who persecute you may be even harder. As Christians, we are called to do both. Why? Because we are called to obey Christ. At Christmas we were reminded that Jesus is Lord, not Caesar or the State. Here in the Season of Epiphany, we live into our call to seek and serve Christ in all persons- loving neighbor as self. This week, be like St. Philip. Don’t get into an argument when prejudice is proclaimed and ignorance abounds. Instead, try another door. Try prayer. Try forgiveness. Try compassion. Let these virtues guide you to the love and light of the world, to Jesus Christ – the illuminator, the sanctifier…the one standing at the door….your door….knocking.

“I have…decided to stick with love, for I know that love is ultimately the only answer to mankind’s problems…He who hates does not know God, but he who loves has the key that unlocks the door to the meaning of ultimate reality.” 

The Questions Epiphany Bring

During Epiphany we remember three miracles: The baptism of Jesus by John in the River Jordan with the voice of God the Father giving approval for this act, the wedding feast in Cana where ordinary water was turned into extraordinary wine; and finally, the star that led the Magi to Bethlehem. These Epiphany miracles remind us Jesus’ ministry has begun. They also foreshadow his death and resurrection, and how we are compelled to take up our crosses and follow him. The Season of Epiphany invites us to find the miraculous in the mundane, and to walk alongside Christ as a disciple.

During what is sometimes referred to as the “Octave of Christmas” – those 8 out of the 12 days of Christmas – the Church’s calendar begins to reveal what following Christ truly entails. December 26, the day after Christmas, is St. Stephen’s feast day. The irony in the placement of this feast is clear. On December 25th, we remember the birth of Christ, the Messiah into our world, and the very next day we remember the death of Stephen, one who followed him. St. Stephen was the first martyr of Christendom, and revealed what the cost of discipleship can sometimes entail. The 20th century theologian Dietrich Bonhoeffer said this about discipleship: “When Christ calls a man, he bids him come and die.”

On the second day of Christmas, we remember St. John the apostle and evangelist. John takes us away from martyrdom for a moment and helps us focus on Calvary’s cross in a very intimate way. From the cross, Jesus looked down and saw his Mother Mary; he then looked to John, and again at them both and said, “Woman, here is your son.” Then He said to the disciple, “Here is your mother” (John 19:26). A classic interpretation of this story is that Mary represented the Church. John was to be joined to her, and the Church to him. Christ compels us to do the same through the graces his Church offers.

The third day of Christmas is the Feast of the Holy Innocence. Here, we are reminded that those who stand in the way of the State (represented by Herod in the story) will be punished and even killed for the sake of Truth. It is Jesus Christ that is King of Kings and Lord of Lords, not emperors, kings, congress, or presidents. Historically it is the State that is willing to sacrifice the least of these in order to gain power; whereas, Christ lifts up the least of these as the ones who will inherit the true Kingdom founded upon Him.

Finally, on the octave of Christmas the Church remembers Christ’s Holy Name. Here, we remember the name the angel gave him – the name Emmanuel – which means God with us. This name is important because if the call to discipleship is to loose our self for the sake of Christ (again, represented in St. Stephen) then Christ (as Emmanuel) is always with us. He’s with us in our joys and our sufferings. He’s with us corporately in His Mystical Body – the Church. He’s with us whether we are Jew or Gentile as St. Paul reminded us in his letter to the Church in Ephesus (Ephesians 3:1-12).

God is with us is a great Christmas truth that continues into this season of Epiphany. In two weeks, we will celebrate the Confession of St. Peter, the apostle. Peter confessed to Jesus that he was indeed who he said he was. Jesus is the Christ, and Peter would spend the rest of his life stumbling around trying desperately to figure out what following him meant. Peter, in other words, is very much like you and I.

The following week, we have the Feast of the Conversion of St. Paul. Paul’s story is a conversion story in the extreme. It was he who by persecuting the Church was persecuting the very Body of Christ. Christ appeared to him and told him this. Paul repented of his sin, and followed Christ. He then went on to produce most of the canonized letters found in the Bible’s New Testament.

On the 40th day after Christmas, and really the day that ends the Christmas stories, is the Feast of the Presentation of Jesus in the Temple. Here, we remember Jesus being presented by his parents to the priest; and yet like Anna and Simeon who were waiting on him in the Temple, we too must ask how we are to present ourselves to him. Again, do we fight against him and recollect our egos like Herod; or do we die to our egos, take up our crosses and follow him? These are short questions, and the Church gives us 40 long days in which to contemplate them.

After tomorrow, which is the Baptism of Our Lord, the Church will change its liturgical colors from white to green. Green signifies growth, and Epiphany truly is a season in which we are invited to grow into the likeness and image of Christ. Will you be like Peter this season, proclaiming Christ is Lord, yet wondering how to follow him? Will you be like Paul, in need of conversion from this or that in order to truly follow in his path? Ponder these questions that the Church naturally gives at this time, then live into their answers knowing God as Emmanuel is always with you.

An Incarnational Faith

**Redacted from my sermon preached on the 1st Sunday after Christmas**

John 1:1-18

I am convinced that the more the Christian immerses herself into the life of the Church, the more freedom she receives. A fidelity to Christ allows those spaces and places within one’s heart to continually make room for his love and grace. St. John said we must “receive him” – a passive act that does not grip or grasp at truth, but accepts truth “as is.” The Christian then has the opportunity to imitate the will of God not only with her lips, but in her life giving up her very self in service to him. Again, putting this theology into the language of John, “[Christ] gave power to become children of God, who were born, not…of the will of man, but of God.” The will of God is like Mary’s song, a passivity that leads to freedom…the freedom to walk in love as Christ loves us, the freedom to love neighbor as self, the freedom to pray for those who persecute you. As Christians, we point to these graces when we give our fidelity to Christ and his Body – the one, holy, catholic, and apostolic Church. When we follow the doctrines, disciplines, and life found within the Body, we open ourselves up to a deeper grace that continually gives itself away.

What I am writing the world has never fully accepted, and just a quick look at the latest polls on church attendance and its decline over the past 50 years should give us pause. This is nothing new; however. St. John wrote, “[Christ] was in the world, and the world came into being through him; yet the world did not know him. He came to what was his own, and his own people did not accept him.” When we accept Christ we are receiving the reality that we are not our own. We are accepting the revelation that God is in control, and we are not. These truths are hard to shallow, especially to a materialistic, hedonistic, and individualistic society; however, they are still truths that the church holds up for all the world to see.

The Church holds these theological truths up daily, weekly, and seasonally in its common life. Let’s look at all three of these. As catholic Christians we are gifted with a breviary. A breviary is a fancy word for a prayer book. In our prayer book are structured prayers for morning, noon, evening, and bedtime as well as other contextual prayers, not to mention the Lord’s Prayer and The 10 Commandments for other devotionals and meditations. Outside of the breviary, yet part of the traditional practices within the church, are the Stations of the Cross (formally done as community on Good Friday, but open to anyone during the year) mediations, the rosary, and silent forms of prayer – to name a few. These daily forms and practices of prayer help ground a Christian in an intentional way, that is, a way of communicating with God and further discovering his will for us.

In addition to daily prayer, there is weekly worship and participation in Holy Eucharist. Each Sunday, Christians gather together and receive both Word and Sacrament; that is, the story of God as revealed in scripture, song, and prayer and how we participate in the ongoing history of Christ in the world today. At Holy Communion, we receive the Body and Blood of our Lord Jesus Christ within us that gives us strength for the journey outside these walls as well as puts us in communion with the saints of his church.

The Church also participates in theological truths found seasonally. In Advent, we look for the coming of Our Lord Jesus Christ into the world in the form of a child, and await his coming in glory sometime in the future. Advent is a season of anticipation. At Christmas, we celebrate the mystery of God coming into the world in our own form; thus, sanctifying our very bodies making them holy and acceptable to him. At Epiphany, we acknowledge that the gift of God extends beyond those found on the “inside.” God’s truth is for everyone, and he is constantly calling the world to be united through his son. During Lent, we remember our beloved dustiness, and how these bodies are temporary as we await a participatory resurrection in Christ. During Holy Week, our souls are torn like the curtain in God’s temple. We knew truth, and yet we sacrificed it for our own relative truths. At Easter, we are forgiven for this as God raised Jesus to new life – God has done a new thing and continues to do new things. Finally, on the Day of Pentecost, we further acknowledge that the Church is for all God’s people, and participation in his Church is none other than the participation in Christ’s Body through the Holy Spirit. All of these seasons provide the various moods and colors found on earth as it is in heaven, and when we fully participate in these what we find is a rhythm to life grounded in Christ’s grace and love.

Finally, we have the sacraments and sacramental rites of the church. We have Holy Baptism, Holy Eucharist, Confirmation, Holy Matrimony, Holy Orders, Reconciliation of a Penitent (a.k.a. Confession), and Ministration at the Time of Death (a.k.a. Last Rites). When we combine a daily life of prayer with the weekly celebration of Holy Eucharist found within the context of the Church’s calendar, and in communion with the sacraments and apostolic teachings of the Church, we are truly letting go and letting God. We are truly entering into the life of the Church as God has revealed it, not egotistically creating it in our own image. All of the above practices are non-rational spiritual technologies, and yet they point to a reality named Christ – the only true reality.

So why am I doing a teaching on the church today instead of talking about Christmas? Well, Christmas reminds us of our incarnational faith. We are spirit mixed in with flesh and flesh with spirit so much so, that they cannot be separated. The above practices use our bodies, minds, and souls to further communicate God’s love within us, and in the world around us. This New Year, accept the invitation Christ has given, and increase in his hope and love within his incarnational faith.

Not Only With Our Lips, But In Our Lives

Matthew 25: 14-30

Earlier this Fall I came upon an old commentary on St. Matthew’s gospel by the great 13th-century theologian, Thomas Aquinas. In Aquinas’ book, he takes the early church fathers and mothers’ own commentary of this gospel, and lays them side-by-side. Today, I wanted to look briefly at Matthew 25: 14 -30 through the interpretive lenses of these early fathers and mothers, trying to put some of their teachings into the context of our culture today.

5 Talents
What struck me about these early writings were the various interpretations on the literal number of talents, and what their spiritual meaning could possibly point. For example, the 5 talents were theologically represented as humanity’s 5 senses. From our senses, we are able to experience the world; and yet, without the acknowledgment of God’s spirit within our senses (i.e. our bodies) we cannot possibly experience the kingdom of God. The doubling of the 5 talents into 10, mystically represents an infusion of this spirit with flesh. Put theologically – the 10 talents represent an incarnational faith. Put philosophically – they represent the good life.

The 5 talents were also interpreted as the 5 Books of Moses. Keep in mind this is Matthew’s Gospel where Jesus was often represented as “the new Moses”. Jesus Christ, as the very incarnation of Torah and Spirit, revealed to all that his Spirit and resurrected flesh was the way, the truth, and the life.

2 Talents and the 1
The early church teachers taught that the 2 talents represented understanding and action, while the 1 talent represented understanding only. This is a significant teaching because faith requires both. It requires an understanding of the law and the commandments of God on one hand (i.e. Torah), and on the other it activates the spirit of the law through thought, word, and deed. What the early church fathers and mothers were trying to teach – and quite possibly what Jesus was trying to teach – was that faith does not end with understanding – It begins there, and action follows.

With Great Gifts Come Great Responsibility
One of the final teachings on this passage within this ancient commentary has to do with responsibility. Responsibility was placed on those who had been given much, and were represented in the persons with the 5 and 3 talents. When the responsible faithful start to understand much has been given, and much can be taken away (think here the story of Job) those 5 talents begin to take shape, and lead with a posture of humbleness, humility, and prayer. Perhaps those with the 5 talents could also be interpreted as the Church, and how it proclaims God with us in a different way (i.e. no longer in the physical body of Jesus, but in the resurrected spirit of Christ). The Church (as the spiritual body of Christ) further proclaims the resurrected Jesus will come again in glory judging the quick and the dead. Finally, within this proclamation of the church are the 2 talents calling on those individual members who make up the Church helping them to understand the commandments of God, and to act on them accordingly – mainly loving neighbor as self, or loving the other as we have been greatly loved by God.

Application
Quite a lot of burying one’s talents in the earth is going on right now in popular culture – Is it not? What many of us thought were great men of talent, buried their talents in the desires of the world, and are now making excuses and/or apologizing for their pridefulness, lust, and deceit. We are tempted to go along with their excuses because of the great works they have given us – in politics, comedy, movies and music; however, these men that were once considered bigger than life now seem fearfully small when their actions are put against the light of truth.

So much is being uncovered right now. So much that has been drowned through the years is bubbling up to the surface. As Christians, we are called to forgive knowing that judgment is for God – and God alone. We can hold steady to the Rock of our Salvation. We, as the Church, can counter the culture by infusing spirit with flesh and flesh with spirit. In other words, we can pray – not only with our lips – but in our lives. By giving up ourselves to the service of Christ, and by walking before God with humbleness and gentleness of heart.

We could proclaim the cerebral Amen, and stay fixed to our comfortable pews once a week, or we can translate Amen into tangible acts of mercy, goodness, and justice. This ebbing and flowing of Amen and action, action and Amen mimics the very movement of God made flesh – Torah with Spirit, Understanding with Action, Repentance with Forgiveness.

On most days when I read the news, I am struck not only by the 7 deadly sins that cover most of the front page every morning; I also become anxious as to how rapid and liquefied society has become. Classic institutions, morality, tradition, and even reason seem to be evaporating before our eyes. I once believed that politics could solve many of societies ills because politics had traditionally relied on an informed public, and the art of reasoned argument. Emotionalism, relativism, and the loudest voices in room have now destroyed this classical construct. Historically (at least in the West), politics has been infused with a morality and ethics held together by Judeo-Christian teachings and values. And what about the institutional church? If the Church is to survive and give an answer to the polarities of politics, it is to do the responsible thing and not be anything else than the Church – The Church of Jesus Christ. It is to hold up for the world the life, love, and light of Christ found in the Gospel, Holy Eucharist, prayer, and spiritual action – with God’s help.

Honestly, there are some days when I want the Church to be like Noah’s ark who brought in all those creatures in order to save them from the flood – In order to save them while the rest of the world destroyed itself (See here Rod Dreher’s argument for this approach). Then there are times when I want the Church to embrace its newfound role – that is – a subculture that counters the ways of the world by injecting the world with its Divine Truth with a hope that one day God will make all things new. On my better days, I believe our work as the Church of Jesus Christ is a bit of both: It holds to its three-fold ministry of scripture, tradition, and reason while at the same time recklessly scatters the love of God to an un-loving world.

Right now, in our time and place, we have great responsibility and knowledge, understanding and Spirit that are counting on us to invest – invest in the eternal attributes of God, the eternal teachings of God, and the eternal gifts of God that make us people of God. Jesus Christ is still on mission. He’s still calling disciples, and he still upholds his promise that he is with us – even to the end of the age. In this age, may we never forget these promises, and at the same time may we never forget that our Amens are constantly calling us to Action – with God’s help.