Zechariah 8:20-23 :: Psalm 87 :: Luke 9:51-56
This evening’s lections highlight for us a very important paradox about what we might call “the Religious world-view.” In our readings from the Hebrew Bible, both Zechariah and the Psalmist remind us that the beauty and goodness of religion have the power to bring people into a relationship with the Divine. Surely, this is true for just about every one of us here, whether we call ourselves religious or not. Both biblical authors imagine for us a context where the abundant beauty and goodness of God become so incarnated in the life and worship of God’s people that the people of the world will long for nothing more than to enter into that life.
Peoples shall yet come, the inhabitants of many cities; the inhabitants of one city shall go to another, saying, ‘Come, let us go to entreat the favor of the Lord, and to seek the Lord of hosts; I myself am going.’ … In those days ten men from nations of every language shall take hold of a Jew, grasping his garment and saying, ‘Let us go with you, for we have heard that God is with you.’
Glorious things are spoken of you *
O city of our God.
Jeremiah 4:11-12, 22-28 | Psalm 14 | 1 Timothy 1:12-17 | Luke 15:1-10
This morning we encounter with some pretty strong language (an understatement), particularly expressed by Jeremiah and the psalmist. “The whole land shall be a desolation yet I will not make a full end. Because of this the earth shall mourn, and the heavens above grow black.”“Everyone has proved faithless, all alike have turned bad; there is none who does good; no, not one.”It can be difficult to hear we are lost. It can be discouraging to find one’s self, at the end of the day, a sinner, a straying sheep.
In light of the density and tone of the readings before us, I think an earlier translation of this morning’s Collect will help tune our ears to the Good News some of the strong language may hide from our hearing. “O God,” reads the Collect as it appears in the 1549 Prayer Book, “forasmuch as without thee, we are not able to please thee: Grant that the working of thy mercy may in all things direct and rule our hearts.”Editions from 1662 onward elide the concept of mercy with the action of the Holy Spirit,and while there is nothing theologically dubious about this move, I want us to hold in mind the mercy of God as we walk through these texts this morning.
Time spent with scripture will always make us aware of a holy tension. We never approach scripture with a naked objectivity or set of eyes unchanged by time. We bring a world of experiences and assumptions, many we do not even suspect we carry. Some of these are of our own design, while others are made for us by the societies in which we live. We never read these words “as they are.”
If we are careful and sensitive to this tension, we discover we read much more than scripture in this way. We read history, biology, physics, whole nations and peoples, our selves—indeed, all of reality itself—according to legions of assumptions and contradictions. These means we very seldom, if ever, have the full picture of any event, phenomenon, or person.
In the last century, Thomas Merton observed, “We have become marvelous at self-delusion; all the more so, because we have gone to such trouble to convince ourselves of our own infallibility. … and therefore, even when we are acting with the best of intentions, and imagine that we are doing great good, we may be actually doing tremendous material harm and contradicting all our good intentions.”
Despite their hiddenness, scripture tells us we wind up living these blind spots out in our lives as judgments. Judgements about ourselves, others, texts, events, even God. Too often, we assume our judgements are infallible; or at the very least, contextually correct: I am irredeemable. I am unlovable. I am the most lovable. I have a right to so and so. That person over there isn’t really human. God can’t be trusted because of the evil of the world. Has God said? There is no God.
Or, no god but we. [if you don’t think you occasionally fall into this… just ask the people you live with]
Jeremiah describes the inevitable calamity wrought by generations of God’s own people when they seek collectively to build a world apart from God, on terms of their own devising.
I looked on earth, and lo, it was waste and void;
and to the heavens, and they had no light.
I looked on the mountains, and lo, they were quaking,
and all the hills moved to and fro.
I looked, and lo, there was no one at all,
and all the birds had fled.
I looked, and lo, the fruitful land was a desert,
and all its cities were laid in ruins before the Lord.
“Waste and void.” These words, tōhûwābōhû, appear first in the opening lines of Genesis. Here, however, the procession of creation is undone as Jeremiah’s own people turn from the Truth that seeks them. There is no God (but I). Contrary to how we might receive this passage, this is not a description of divine punishment or wrath. “For my people are foolish,” laments the heart-broken God of Jeremiah, “they do not know me; they are stupid children, they have no understanding. They are skilled in doing evil, but do not know how to do good.”
C. S. Lewis paints for us a vivid picture of an eternity spent willfully blind or impassive to the scandalous extravagance of God’s goodness and mercy. In the fourth chapter of his allegory The Great Divorce, two people meet in the hereafter at the threshold of paradise. One, a “ghost,” is visiting from hell, and another, a “solid person,” a citizen of heaven, tries to get the ghost to accompany him up the mountain and enter into God’s joy. But the ghost will not let go of his judgments of himself, others, and God.
“‘I only want my rights,’” says the ghost, “‘I’m not asking for anybody’s bleeding charity.’
‘Then do. At once. Ask for the Bleeding Charity. Everything is here for the asking and nothing can be bought.’
‘That may do very well for you, I daresay. If they choose to let in a bloody murderer … But I don’t see myself going in the same boat as you, see? Why should I? I don’t want charity. I’m a decent man and if I had my rights I’d have been here long ago and you can tell them I said so.’
The other shook his head. ‘You can never do it like that,’ he said. ‘Your feet will never grow hard enough to walk on our grass that way. You’d be tired out before we got to the mountains. And it isn’t exactly true, you know.’ Mirth danced in his eyes as he said it.
‘What isn’t true?’ asked the Ghost sulkily.
‘You weren’t a decent man and you didn’t do your best. We none of us were and none of us did. Lord bless you, it doesn’t matter now. 
Unable to relinquish to God control of his destiny or reading of reality, the ghost has reduced himself to almost nonexistence. He clings to an incomplete picture of reality. Deceived and drawn by the Enemy away from reality’s true fullness, he has made himself the arbiter of truth. “Unless the Lord builds the house,” writes the psalmist “their labor is in vain who build it.”
Much like the zealous young Paul, our limited vision of reality can seriously distort our concept of goodness. This distortion made Paul “a blasphemer, a persecutor, and a man of violence.” It is not our work or strength that will make us whole; no program will lift us to that place from which we finally lose our tiny, creaturely perspective. For Paul as for us, the only thing that can restore our vision is the mercy of God—an encounter with Jesus, the shepherd who has left all to “tramp the hills”in search of you and me. Our invitation as God’s people is not to pretend to be good, or pious or saintly; it is to open ourselves to the searching, active mercy of God.
There is nothing flattering or becoming about the two images Jesus uses to describe lost humanity in this morning’s gospel—sheep are not known for being particularly bright or self-governing, and a coin lacks the ability to find or save itself altogether.
Ah, but we have assumed the parable was about us.
The good news for us today is less about us, and more about who God is. The good news is that Jesus shows us a God we can trust with the evil we see in the world, who has not kept himself distant from it or us. A God who spends everything to find and recover us. A God who empties himself to fill you with himself so that you might never be lost or alone again.
But it may just mean learning to leave our judgments behind as the Shepherd carries us to the other side of Jordan.
Collect for Proper 19, The Book of Common Prayer , as cited in Marion J. Hatchett, Commentary on the American Prayer Book (New York: Seabury Press, 1980), 191-192.
Thomas Merton, The Seven Story Mountain, 225.
C. S. Lewis, The Great Divorce(C. S. Lewis Pte. Ltd., 1946 & 1973, reprinted by HarperCollins, 2001), 28.
Psalm 127:1, The Book of Common Prayer, 782.
“Shepherd, do you tramp the hills,” no. 68 in Hymns for the Gospels (Chicago: GIA Publications, Inc., 2001)
Today, Jesus speaks to us, not as a people, a nation, a church, or as an internationally defined global community. Rather, He speaks to us as He always has: as creatures of His hand and people of His pasture. There is no room in this claim on us for the passing boundaries of earthly empires or the othering practices of an assumed cultural superiority. No one person and no one group are the center of the universe Jesus reveals to us, for we are each and all the center of the Divine attention, an attention that knows, searches, and sees all—for it is the attention of the Eternal One, the source and center of all reality.
The Lord your God is God of gods and Lord of lords, the great God, … who is not partial and takes no bribe. You shall fear the Lord your God; him alone you shall worship; to him you shall hold fast, and by his name you shall swear. 
No creaturely title or pedigree, no national border or communal parameter undoes our dependence on this God for all good things. We are all, from birth to death, waking to sleeping, dependent moment to moment for our life and our pasture—our sustenance and security. They are not realities of our own making. Our sustenance and security can only ever be gifts of the Love that created us. No border can free or save us from the claims of such a dependence. It usurps every one of our identity claims.
Yet today, Jesus also speaks to us as bordered and boundaried people. As people who live in carefully marked communities, and who harbor a dangerously guarded dependence on national, political, religious, and ideological borders.
Job 38:1-11, 16-18
A world in need now summons us to labor, love, and give;
to make our life an offering to God that all may live;
the Church of Christ is calling us to make the dream come true:
a world redeemed by Christ-like love; all life in Christ made new.
Rogationtide is upon us, dear friends: a little season within a season when the church traditionally remembers and prays for the good blessings of the earth, a fruitful harvest, and freedom from agricultural calamity. While the cycle of sowing and harvest leaves a less distinctive mark on our common life than it did in our more agricultural past, the church’s act of Rogation (from the Latin, Rogare, or “to ask”) still asks our attention and reflection. As we begin to feel the impending shifts in our global climate caused by two centuries of industrialization and consumerism, the church’s inherited awareness calls us to remember that, as we brothers pray at Compline, it is God’s “unfailing providence [that] sustains the world we live in and the life we live.”This little handful of days in the church calendar is but one of the many reminders of our shared vocation as givers of thanks—thanks to God for the “wonderful works of creation,”lest, like the wealthy landowner in this morning’s gospel, we mistake the gift for the giver and miss out on the living possibilities always before us.
St. Gregory of Nazianzus
If you continue in my word, you are truly my disciples; and you will know the truth and the truth will make you free.
John’s gospel takes up the theme of truth with notable frequency, and it is worthwhile for us as Christians constantly to take up this theme as well. Whether in our prayer, work life, or social life, our play, creative pursuits, or our time alone, we should remind ourselves that Jesus has claimed to be the Truth. Truth for us is therefore not some celestial force or an impersonal ideal; it is rather a person who graciously invites us into a deep and intimate knowing.
It is this very personhood, however, that begins to present our normative categories with some resistance, confusion, and misunderstanding. We may theorize about an idea all we like; but the depth and profundity of a personality will never fit easily into any theoretical category you or I propose. For if God is not simply an impersonal force or ideal, but a person, we may know of God only that which God has revealed. About a force, we may speculate; but to know a person is to open one’s self to the vulnerability of encounter. Encounter that might even change the nature of the inquirer.
It is clear that we need to be careful and discerning about the ways we speak and think about truth and the ways we suppose we understand who God is. St. Gregory of Nazianzus whom we remember today, spent his life thinking deeply about God’s nature and defending a particular way of understanding who God has revealed God’s self to be: namely, a trinity of persons ὁμοούσιονin one substance.
Easter II :: 4.28.2019 | John 20:19-31
Unless I see the mark of the nails in his hands, and put my finger in the mark of the nails and my hand in his side, I will not believe.
Today is perhaps my favorite Sunday of the year. It is known by a variety of names, depending on one’s tradition: Divine Mercy Sunday, Low Sunday, Pascha Clausum, The Octave of Easter, Empty Pew Sunday or, as it is still known among my more incarnational friends from theological school, Side-Wound Sunday. Our Roman Catholic brothers and sisters have frequently called this day Quasi modo Sunday, after the first line of the Introit traditionally sung at the beginning of Mass on the Second Sunday of Easter: Quasi modo geniti infantes, alleluia. “As newborn babes, alleluia, desire the rational milk without guile, alleluia, alleluia, alleluia.”
Today the divine gift of mind mixes and comingles with the gifts of flesh and blood; and an encounter with the Risen Lord offers us the new milk of a renewed, guileless knowing. As the risen and glorified body of Jesus meets His broken and weary disciples, so too our weary rationality meets and is gathered up into the reality of the Paschal Mystery. Today we remember that when the faithful doubt in love, God prepares a spring of faith, “gushing up to eternal life.”
When the disciples report to Thomas that they had seen the Lord, he baulks. Unless I see the mark of the nails in his hands, and put my finger in the mark of the nails and my hand in his side, I will not believe.A twin,Thomas is likely well acquainted with the liabilities of mistaken identity, and John begs us not to hear this as a faithless objection. Chapter twenty of John’s gospel contains three encounters with the Risen Lord, and in each of these encounters, the characters perform poorly. Mary only recognizes Jesus after He speaks her name; gripped by fear, the disciples lock themselves away; and Thomas—who was willing to go to his death with Jesus in chapter eleven—simply asks for something as tangible as the rest of them have received. John is not attempting to paint for us a picture of an inadequate faith. He is attempting something much deeper: a portrait of the complex, enigmatic realities of the paschal encounter, realities where doubt and unknowing become preludes to God’s creative word of truth.
God is doing a new thing.
Jesus has just raised his friend Lazarus from the dead. The crowd gathered at Bethany beholds something so powerful at work in Jesus that it astonishes them. A man, verifiably dead and decaying, emerges from his tomb at the voice of Jesus; a work so vivid and undeniable that some are convinced by the truth they see in him, and they believe. The power to give life is the sole property of God, and God alone. This man, Jesus from Galilee, must against all our own judgement be whom he claims to be, truly sent by the One he names ‘Father.’ Many of the Jews therefore, who had come with Mary and had seen what Jesus did, believed in him.
Others, however, cannot cope with what they have just seen. Jesus has done something that only the Lord of Israel has the power to do. And because Jesus meets none of their preexisting messianic criteria, the event they have just witnessed presents them, along with the leadership at Jerusalem, with a crisis.
God is doing a new thing.
Hosea 14:1-9 | Mark 12:28-34
Hear, O Israel.
Return, O Israel.
We live in a particularly noisy world. Hosea and Jesus both certainly experienced the noisiness of our world, but we seem today to confront a kind of cacophony that is unique and acute. Even in the silences of our homes, the noise of the world calls to us from printed page and digital screen, hungry for our attention.
All the more difficult it can be to hear the voice of God in our lives, surrounded by the siren songs of marketing campaigns and the mandates of a twenty-first century pace.
I am sure the scene we’ve just heard in the temple at Jerusalem was a noisy one. This chapter of Mark’s gospel has seen one conflict after another. The chief priests, the scribes, and the elders have questioned the origin of Jesus’ authority; a group of Pharisees and Herodians has tried to trap him by inquiring as to his religious and political allegiances; some Sadducees have tried to deny Jesus’ resurrection claims by positing a logical quandary to him about a hypothetical woman and her seven hypothetical husbands.
Genesis 15:1-12, 17-18 | Philippians 3:17-4:1 | Luke 13:31-35
O Lord God, how am I to know?
Does Abram’s prayer sound familiar to you? Do you ever find yourself saying or thinking these words? Do you sometimes feel embarrassed or ashamed even to ask them?
O Lord God, how am I to know?
For myself, I find these words of Abram often rise in me—only to be squelched by a terrible, pious embarrassment: asking God ‘how will I know’ seems rather unfaithful, even presumptuous, doesn’t it?I suspect, however, that this morning’s scene between Abram and God continues, preserved by scriptural tradition, because it cuts against the grain of a worldly approach to the Holy.
There is something of Abram in each of us—the raw pagan, the worldling, the creature drawn always back to its own immediate sense of satisfaction; the human being that both senses and refuses God’s presence and grace simply because they so often defy our assumptions and expectations. It is easy enough for us to forget that Abram was no devout keeper of Torah, nor a formally trained Christian catechumen. Abram and Sarai walk this path for the first time, and we allfollow the grooves left by their feet. Not all trackless wastes are in trackless wilderness.
It is appropriate, then, that we sit here with Abram as we settle into the wilderness journey of Lent. God has called us out, to go into a land we do not know, to seek promises we do not fully comprehend. Go from your country and your kindred and your father’s house to the land that I will show you […]so that you will be ablessing.Just as God called Abram to begin the project of blessing, healing, and reconciliation to God through one humble body, so too this call continues in each of us: go, that I might make you a blessing.
I heard the sound of you in the garden, and I was afraid, because I was naked: and I hid myself.
It strikes me that as a people we are beginning to ask ourselves (deeply) what kind of freedom our common life enshrines. One of the many assumptions our culture relies upon is the idea that freedom is chiefly about “choice.” This assumption stands out to me as I pray with these readings from Genesis and Mark, and the Spirit asks us to consider the freedom we rightly celebrate as Christians, compared with the world’s many pseudo-freedoms. The freedom to choose God’s will in love, or the second-hand freedoms that will always leave us feeling, nevertheless, afraid.
It is telling to me that prior to our temptation we were perfectly free to choose from every tree of the garden—every blessing and delight of created existence, every pursuit of knowledge and relationship with our partner and our God—except, of course, one.
This tree, our desire to eat of it, and the choice to pursue or abstain from that desire tips the narrative of creation. Twice.