Two of Jesus’ inner ring of followers had so much in common: Peter and Judas. We know nothing about their upbringings and backgrounds. How were they raised? What did they value? What were their ambitions? Why were they attracted to follow Jesus? And why, among the multitude of his followers, did Jesus choose the two of them to be in his closest circle? Jesus was a shrewd and intuitive judge of character. What did Jesus see as so special in Peter and Judas? Were they charismatic? Were they eloquent? Were they passionate or articulate or extremely bright? Were they, like Jesus, riled by hypocrisy and injustice? Did they have a whimsical sense of humor, a hearty appetite, nerves of steel, the wisdom of a serpent, the innocence of a dove, a love for children, a certain way with the erudite or with the poor? They must have been impressive, both of them. Was Peter called “the rock” because he was stubborn or because he was strong? Maybe both. And Jesus made Judas the treasurer. Was that because Judas was so responsible, so accountable that he was entrusted with so much among those who had given up everything to follow Jesus? We don’t know. Surely Judas was a very special person, especially wonderful, to have a place so near to Jesus’ own heart. Surely Judas’ kiss of betrayal was not the first time he had expressed his closeness to Jesus.
So what happened? However similar or different they are to one another, both Peter and Judas end up in the Garden of Gethsemane, and both of them, surely to their own horror and to others’, they became betrayers. What, ultimately, is the difference between Judas, remembered for his deception, and his friend Peter, remembered for his sainthood? They had so much in common… except for one thing. Following Jesus’ crucifixion Judas was precipitous; Peter was not. Judas takes his own life; Peter is given his life back by Jesus’ in the gift of forgiveness.
Jeremiah 31:7-14; Psalm 84:1-8; Ephesians 1:3-6, 15-19a; Luke 2:41-52
When I was in sixth grade, I got to take the second major journey of my young life. By major I mean, pack a bag and get on an airplane which is very exciting for a young boy. The first trip was the summer before my first-grade year to the strange and mysterious land of Ohio where my Mom’s cousin lived. When we had crested the clouds, I asked my mom if we were in heaven, a question that she remembered fondly her whole life. The second trip was even more exotic! California. My father was the assistant band director of a successful high school band program that had been invited to perform in the 1984 Rose Parade in Pasadena. I was halfway through my sixth-grade year and since the parade was on New Year’s Day and the trip fell on winter break, my parents thought it would be a great experience if I could go. Mom stayed behind as Dad took me to California with his students and colleagues. Naturally, one of the most anticipated parts of the trip for me was the day we spent at Disneyland, the original park conceived in the imagination of animation and fantasy pioneer, Walt Disney. It was here that my father had one of the scariest experiences of his life.
All of the high school band kids were to be in groups of five while in the theme park and had a midday check-in with chaperones at a specific location. To give me a little freedom and perhaps my father a break, I was assigned to a group of high school kids. They all wanted to go on Space Mountain. However, having never been on a roller coaster before, I was afraid and did not want to ride. So, I turned around and went to wait at the exit. It was at that point I got separated from my group and began to wander around the park on my own. As I remember it, I did not panic because it was not long before I found another group from our school to hang out with. When my original group checked in at their assigned time and location, I was not with them and they had no idea where I was. My new group had already had their check-in time. So, I was never truly accounted for. My father was beside himself with worry. There was no telling what evil lurking about this park would be looking for a susceptible youngster to harm. Would my father be able to find me or would I be the newest face on a milk carton that was iconic of that era. Eventually, I was found by my father and spent the remaining couple of hours allotted in the park with him. By the grace of God, we got back to our home in Appalachia, all present and accounted for and the trip went down in our memories as one of most amazing experiences of our lives.
This morning’s gospel reminds me a little of my father’s telling of that experience. Mary, Joseph, and their son had made the pilgrimage to Jerusalem for the Passover Festival with a group of people whom they were familiar. When the festival was over, they all began their journey back to Nazareth. Mary and Joseph thought Jesus was with others designated as chaperones in the caravan. When they stopped after a day’s journey and realized their son was not where he was supposed to be, panic set it. They headed back to Jerusalem on their own wondering if they would be able to find Jesus and worried about what evil was lurking about the city looking for a susceptible youngster to harm. Can you imagine the panic, desperation, and fear they must have felt? The gospel writer of Luke says that after three days of searching, they found Jesus. Where did they find him? Not in a Jerusalem back-alley, having fallen prey to people of questionable repute, but none other than in the Temple among teachers. For the Passover season it was the custom for the Sanhedrin to meet in public in the Temple court to discuss, in the presence of all who would listen, religious and theological questions. ‘Hearing and asking questions’ is the regular Jewish phrase for a student learning from his teachers.[i] Jesus was twelve years old and would have been at the cusp of adulthood in Jewish culture. Perhaps this is why Mary and Joseph undertook this momentous pilgrimage with Jesus to Jerusalem for the Passover. It is likely that this was a part of the customary rite of passage for a boy in Judaism. Was Jesus like the typical twelve-year old boy, hearing only half of what was said to him, ignoring or missing instructions, lost in wonder in the big city? Or do we get a glimpse of a newly recognized young adult, taking the reins of responsibility for his life, breaking free of the bonds of familial ties and recognizing the first fruits of his vocational call?
The exchange between Jesus and his parents in the Temple points to the fact that the answer to both questions is ‘yes.’ Mary admonishes her son, probably feeling the intense mixture of relief and anger, the output of love and concern for her first-born. ‘Why have you treated us this way? Your father and I have been scared to death!’ In my imagination, this scolding interrupts the discussions, inviting curiosity among those in the Temple. The gospel writer states that all who heard Jesus were amazed both at his questions as well as his understanding and answers. This young lad was prodigious in a way that none of his elders had experienced in another his age. When his humble parents burst in on the scene exasperated by all that was taking place, I imagine you could hear a pin drop as those gathered observed with curiosity not people of means and high education, but rather a modest carpenter and his wife from a town most notable for being on ‘the wrong side of the tracks.’ You may recall that scene from the gospel of John when Philip found Nathanael and said to him, “We have found him about whom Moses in the law and also the prophets wrote, Jesus son of Joseph from Nazareth.” Nathaniel replies incredulously, “Can anything good come out of Nazareth?”[ii]
I do not imagine Jesus’ answer to Mary and Joseph disrespectful or as flippant as we may read into it. Certainly, in our youth we have all experienced a scolding with our retort in questionable tone, “….but Mom?!” However, I can see the wheels of revelation and self-discovery in Jesus’ mind as he is coming into full acceptance as to the identity of his ‘real’ father. We all know that children can be brutal in their honesty and at times take on the opinions they have heard their parents discuss. Jesus may have already experienced the taunts of friends who have caught wind that this small family had developed out of the bounds of traditional marriage. Jesus very well was coming into the knowledge that Mary was indeed his mother, but Joseph…? Joseph may have been his ‘dad,’ but he was not his father. Jesus response to his Mother’s question was direct and honest. “Why were you searching for me? Did you not know that I must be in my Father’s house?” In a sense Jesus is saying, “Mom, I’m okay. I have come home. Why did you not look for me here first?” Luke says that his parents (and perhaps all that were ease-dropping on this exchange) did not understand what he was saying.
I find this curious since from the very beginning, Mary and Joseph knew perhaps more than anyone who their child was. Countless dreams and angel visitations had occurred telling them what was to happen, who this child was and was to become, giving counsel as to how best to protect this precious boy who was to be the target of the powerful. While they had every right to be concerned for their son, we behold them at a pivot and transition in their lives. Jesus was coming into the knowledge of his identity;[iii] Mary and Joseph were learning twelve years after the birth of this special boy, that his miraculous conception had not been a mere dream. The star of Bethlehem that had guided so many to witness the birth of Jesus, was now guiding Jesus himself into full revelation of his vocation and identity, one step at a time until he would be ready to initiate his public ministry.
So, what does this all mean for us today? Well I imagine that we could pray with this scripture in at least two ways. First, we could pray about our own search for Jesus. In a world that is unpredictable, unsafe, and seems filled with evil looking to exploit and harm the most vulnerable, we could wonder where in the world is Jesus in all this? While we may have many wonderful experiences in our life, I would say we all recognize that goodness is not static. We know there is suffering, malice, hate, greed, fear, and evil lurking about. Sometimes we feel like we experience this more acutely than others leaving us with questions as to why. Many of us are following the proverbial star of Bethlehem, searching for Jesus frantically, with the hopes of familial comfort, love, safety, and nurture that comes with being in community and with the one who knows us so intimately. It is no mistake that Jesus can be found here not only in the faces of those who sit next to us, but in a piece of bread put into our hands and a sip of wine from a shared chalice; Jesus body and blood nourishing and sustaining us back to health and wholeness.
We could also pray with this scene from Luke imagining Jesus searching desperately for us. You are the apple of God’s eye. You are his beloved, created by God, for the love of God, for relationship with God. In our temptation to be in control, we separated ourselves from God, becoming susceptible to evil lurking about, (and in the words of 1 Peter) seeking someone to devour.[iv] In this place, this beautiful church, you can be assured that you have come home and have been found by God in Jesus. As you come forward in a few moments and lift your hands to receive the gift of bread and wine, you can be assured that you have found your true identity and to whom you belong. In this place we can know that we are among family and in the midst of an uncertain world, claim that we have been found and marked safe. This is good news.
[i] Barclay, William. The Gospel of Luke. Louisville: Westminster John Knox Press, 2001. Print.
[ii] John 1:43-46
[iii] Wright, Tom. Luke for Everyone. London: SPCK, 2001. Print
[iv] 1 Peter 5:8
Malachi 4: 1 – 2a
Thessalonians 3: 6 – 13
Luke 21: 5 -19
Before coming to the community, now just over thirty years ago, I was rector of a small parish on the west coast of British Columbia. The Parish of Salt Spring Island, was, as its name suggests, on an island between Vancouver Island and the mainland. The rectory was just perfect for me; a small two bedroom house built in the 1920’s or so. It was situated at the head of the harbour, facing southeast.
I had two favourite rooms in the house. One was the living room that had a fireplace and newly refinished hardwood floors. Shortly after I moved in, I came downstairs for my coffee one morning, and stood breathless as I looked into the living room. The sun was just coming up, and the living room glowed. It reminded me of one of my favourite prayers.
Gracious God, your love unites heaven and earth in a new festival of gladness. Lift our spirits to learn the way of joy that leads us to your banquet hall, where all is golden with praise. We ask this through Jesus Christ the Lord.
That morning watching the sun come up in my living room, I had a vision of that banquet hall where all is golden with praise. I loved my little house from that instant.
“…I have set before you life and death, blessings and curses.
Choose life….” (Deuteronomy 30:19b)
God tries to make it easy for us. Here are two ways, God says:
One way is to love God, obeying God’s commandments and walking in God’s ways. This way leads to life and prosperity.
A second way is to turn away from God, to refuse to listen or obey, to give your heart to other things, idols of your own making. This path leads to adversity and death.
Not a difficult choice, really, and yet not an easy one for most of us either.
These two paths are set before us again and again in Scripture. Take Psalm 1, the psalm appointed for today. There are two kinds of people, the psalmist suggests: the “righteous,” who have chosen the first path, and the “wicked,” who have chosen the second. (Make no mistake: you are not misreading the psalm if you take from it a fairly black-and-white picture of reality. You will also not be incorrect if you see this same pattern popping up over and over again in the rest of the Psalter.) The psalmist is making a very clear distinction between these two types of people, with not much in between by way of spiritual categories. Here’s what he says:
Ephesians 4:7-8, 11-16
There’s a cartoon with Jesus talking to Matthew, Mark, Luke, and John, who are sitting in a circle. One of them is looking out the window, distracted; one of them is dozing; one of them is doodling; one of them is fiddling with his tunic. Jesus notices all this, and he says to the group: “Now listen up! I don’t want there to be four versions of what I’m saying….”
Well, we have four versions of the Gospel, all quite similar, and yet each one distinctive. Today we honor the witness of one of these Gospel writers, Saint Mark. Mark was not one of the original 12 apostles; however Jesus also appointed a wider circle of 70 disciples, believed to have included Mark.[i]Information in the New Testament about his life is sketchy, though we know that Mark was a fellow missionary at various times with Saints Paul, Barnabas, and Timothy.[ii]We can infer Mark had a close relationship with Saint Peter, who writes about “my son Mark.”[iii]And according to the Acts of the Apostles, his mother’s house in Jerusalem was a center of Christian life.[iv]In Egypt, the Coptic Church remembers Saint Mark as its founder and patron, Mark having been martyred in Egypt in year 68.
In his Gospel writing, Mark keeps a secret. It’s actually Jesus’ secret. In Mark’s Gospel account, Jesus will typically ask something, listen to something, do something like perform a healing or other miracle, and thenJesus will say, “Don’t tell anyone.” In many instances, Jesus insists on silence.[v]And it’s not just with outsiders. The same pertains to his relationship with the 12 apostles. Early on, Jesus asks them, “‘Who do yousay that I am?’ Peter answers, ‘You are the Messiah.’ And [Jesus] sternly orders them not to tell anyone about him.”[vi]
So what’s going on? Why the secret?
Versions of these kinds of complicated family dynamics exist throughout the world – always have, always will – but as for this particular Gospel story, that’s what it is. It’s a made-up story by Jesus about two lost brothers and their father. This is one of Jesus’ parables. As were the two parables that Jesus tells immediately preceding this: about a lost sheep and a lost coin.
Sheep may know they are lost, but they are certainly not repentant. Lost coins are completely clueless. And yet, when either is found, there is rejoicing. The scholar Amy-Jill Levin reminds us that in Jesus’ parable about the brothers and their father, no one has expressed sorrow at having hurt one another. No one has expressed forgiveness.[i]And yet there is rejoicing. Sort of. Two out of three. So what’s Jesus’ point? What’s his point in this trilogy of parables?
Don’t wait. Don’t wait until your offender “gets it.” Don’t wait until you have received an apology. Professor Levin says, “share a cup of coffee; go have lunch.” If creating a banquet for this other person is too much of a stretch, at least keep in mind that’swhere this is headed: a heavenly banquet, where all will be well, and all will be reconciled. In the meantime, if you cannot begin to reconcile, cannot even imagine doing it, know that some day you will, if not in thislife, then the next. In the meantime, don’t be mean. Move away from resentment… a right move which will help prepare the way in your own heart and maybe in the other’s. Jesus reminds us he’s come “to seek and save the lost.”[ii]All of us get lost periodically. Most of us, most of the time, cannot find ourselves without help.
[i]My inspiration is Amy-Jill Levine in her Short Stories by Jesus; The Enigmatic Parables of a Controversial Rabbi (2014); pp. 25-70.
[ii]Matthew 18:11; Luke 19:10.
2 Corinthians 3:12 – 4:2
One doesn’t hear this often these days, but like some of you, I grew up in the church. Indeed, like a few of you, I grew up as an Anglican. When Sunday rolled around in our household, there was never any question about what we would be doing when we got up, or what clothes we should put on, it was simply part of our routine. The Koester family got up, put on our church clothes, and went to church. As kids, this meant that we weren’t available to play with our friends on Sunday, until after lunch. At times, such a routine was a great imposition on our social life, but we also knew that the only way to get out of church was to be sick, but all that meant is that Mum or Dad stayed behind with you, and everyone else headed out the door. Not even our ploys to break free of the routine were worth trying very often. Even as sick (and especially if it was only one of those mysterious childhood illnesses, which lasted only as long as Church did) we had to stay in bed all day. Even church wasn’t as boring as being forced to stay in bed, when bed was in fact the last place you really wanted to be.
Such a childhood had a great many advantages, but it has meant that, unlike some others of you here, I never made a conscience decision to be an Anglican, much less a Christian: that’s just the way things worked out. At times, I have missed what sounds to have been an important moment in a life as the decision is made as an adult, to become an Anglican or accept the truth of Christianity. At times I have missed that opportunity to make a mature adult decision, because every once in a while I think that my faith hasn’t progressed much past the stage it was in when I sat at those little tables in Sunday school colouring various Bible stories.
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.
And the angel said, “For with God nothing will be impossible.” Or, as another translation has it, “for no word from God will be without power.”These angelic words of assurance to Mary can sometimes pass our ears quickly. For my own part (depending on my state of mind), they not only pass my ears with haste, they manage to leave behind an echo that always seems to ring a little trite. Yet Luke begs us not to hear them with such haste or detachment.
The first chapter of Luke presents two annunciation scenes, one to Zechariah and one to Mary. Each angelic scene bears an almost identical, four-fold structure, the message with which Gabriel greets both Mary and Zechariah perplexes each of them, and it is my hunch that Luke places these two similarly constructed annunciations next to each other at the opening of his gospel for a reason.
Both Zechariah and Mary question Gabriel; yet the question asked by each is met with—we might be tempted to say—a somewhat disproportionate response. Mary receives a word of assurance, while the angel gives Zechariah not a word, but rather takes Zechariah’s words themselves from him.
Feast of Saint Luke the Evangelist
Today the Church remembers Saint Luke the Evangelist—the author of the collection of writings we have come to know as The Gospel According to Lukeand The Acts of the Apostles. It is difficult for us to say who exactly Luke may have been; the author is not identified at any point within the text. One prominent tradition identifies him as Luke the physician, an educated gentile or Hellenistic Jewish convert and follower of Saint Paul. Given the proliferation of healing and medicinal imagery within Luke’s gospel, this identification has resonated for many readers. We find it present even here, in this chapel, in the “Workmen’s Windows” at the eastern end of the north ambulatory. We see Luke represented here holding a caduceus, a resonant and ancient symbol of the medicinal arts.
Another early, pious tradition holds that Luke was what we might call the first iconographer—a figure who strove through narrative and representation to convey the Good News in Jesus Christ. We encounter this tradition in the “Workmen’s Windows” here as well. The medallion in the lower third of St. Luke’s window depicts the author at work writing an icon of the Blessed Virgin and the Infant Christ (a narrative window we are only given in Luke’s gospel).