There is a phrase that appears twice in today’s lesson from the Letter to the Ephesians that immediately grabs my attention. We read, as I said, not once, but twice the praise of his glory. On the first occasion we hear so that we, who were the first to set our hope on Christ, might live for the praise of his glory. A few verses later we read this [being marked by the Holy Spirit] is the pledge of our inheritance toward redemption as God’s own people to the praise of his glory.
It is this image of living for the praise of God’s glory that attracts me, and it is what, I think we hint at, when we say in our Rule that God chooses us from varied places backgrounds to become a company of friends, spending our whole life abiding in him and giving ourselves up to the attraction of his glory.
Fifth Sunday of Easter
Acts 11: 1 – 18
Revelation 21: 1 – 6
John 13: 31 – 35
There’s that word. I wonder if you noticed it this time. It’s not a very big word. In fact, it’s just three letters long. It’s a pretty common word. We use it a lot. But, John doesn’t. At least not in this context. And when he does, it’s huge! Cosmic events are unleashed when Jesus utters one, tiny, common word. Now. Now. Now.
When [Judas] had gone out, Jesus said, ‘Now the Son of Man has been glorified, and God has been glorified in him. If God has been glorified in him, God will also glorify him in himself and will glorify him at once.
Jesus has used this word in John’s gospel once before. He used it in the previous chapter, just after his encounter with the Greeks.
Now among those who went up to worship at the festival were some Greeks. They came to Philip, who was from Bethsaida in Galilee, and said to him, ‘Sir, we wish to see Jesus.’ 
In response to their request we wish to see Jesus, he says much the same as he does in today’s gospel.
‘Now my soul is troubled. And what should I say—“Father, save me from this hour”? No, it is for this reason that I have come to this hour. Father, glorify your name.’ Then a voice came from heaven, ‘I have glorified it, and I will glorify it again.’
Most people will say that they remember exactly where they were and whom they were with at the time of an epic historical event, such as a tragedy or something shocking and unbelievable. Usually it is when the life of the world is altered in a split second, leaving no one unchanged. My mother would tell the story of how, as a young teenager, she was at Junior All-County Band clinic when she and the other students found out that John F. Kennedy had been assassinated. In my own lifetime, the Challenger disaster and of course 9/11 are etched in my mind in vivid detail. Not only was 9/11 shocking, but it invoked a great deal of fear that shook the world. No one was the same after that day and we all recalled our stories to each other as we tried to process our emotions and begin the very long journey to healing.
I imagine that this is probably the experience of the shepherds in our gospel lesson from Luke this morning. This particular evening was just another speck in the sea of time, poised to be like all the others, keeping watch over the sheep in their care. These men were country dwellers who lived on the margins of society. To the temple leaders and social elite, they were among the dregs of society, unclean due to the nature of their profession. Because their jobs allowed them little time away, they were unable to make the appropriate temple sacrifices with any kind of regularity. They were literal outcasts because they tended the flocks in the rural regions on the perimeter of town. Yet, it was their job to see to the well-being of sheep that were most likely to be presented in the temple for sacrifice by people who could afford it.
1 Peter 4:7-11
It’s oftentimes quite fascinating to read the scriptures forensically, that is to search the scriptures like a good detective. If what we’re being presented in a scriptural passage is the answer to a question, or a solution to a problem, or the right way to live and act, what’s the presenting issue? Why does this need to be said, whatever we’re being told? So in the First Letter of Peter – our first lesson today – why are we being told what we are being told? If this is the solution, what’s been the problem? What’s the “back story”?
- “Maintain constant love for one another…” (What’s that about? There’s been a breakdown in love. Love has been patchy, inconsistent, unpredictable.)
- “Love covers a multitude of sins…” (“Sins,” plural. The people around you have been disappointing and disingenuous… repeatedly, which has elicited disdain, not love.)
- “Be hospitable to one another…” (To be hospitable is to be welcoming and generous to others… especially those whom you otherwise find irritating and off-putting. Have space in your heart and space in your home for those whom you could easily distance. Be hospitable.)
- Don’t be “complaining.” (The issue here is not about expressing a complaint, a dissatisfaction, a disagreement. No, the problem is not about a complaint. The issue here is about being a complainer. Having a predisposition that someone or something is always wrong and should be different. The issue here is about a state of being: being a complainer.)
- We’re to be “good stewards of the manifold grace of God.” (So what’s that about?) Peter writes we are to be “good stewards of the manifold grace of God, serving one another with whatever gift each of you has received…” (So each of us is gifted, but not gifted in the same ways. Our gifts are not our possessions. Our individual gifts have been temporarily entrusted to us. We are to be “stewards” of our gifts, not possessors. If we don’t learn about our temporary stewardship of our gifts earlier in life, we will learn later in life… because our gifts are fleeting. Our gifts diminish and then go away.) We’re to be temporary “stewards” of the gifts we’ve received from God. And we’re to use our God-given gifts not to lord over one another but to “serve” one another.
Feast of St. John Chrysostom
In 1940, Fr. Gregory Petrov, a Russian Orthodox priest, died in a Soviet labor camp in Siberia. Among his possessions was found a copy of a hymn entitled “Glory to God for All Things.” It is uncertain whether Petrov composed the hymn, but it is clear that it was written during the period of intense, coordinated persecution of the Church in Russia begun under Lenin. The systematic attempt to annihilate religious identity in Russia continued in waves of varying intensity until the dissolution of the Soviet Union in 1991. The hymn so cherished by Petrov was copied and distributed secretly, sung and recited in clandestine gatherings of the faithful during those years, as Christians in the millions were arrested, imprisoned, tortured, sent to mental hospitals, barred from worshipping, praying, training new clergy or building churches. The hymn is now easy to find in English translation. I discovered it a few years ago, and my gratitude to God is always kindled anew when I return to its litanies of undaunted thanksgiving:
Driving from Boston to any location on the North Shore of Massachusetts via Route One is a unique experience with which we Brothers, and many of you, will be quite familiar. Route One is the most direct way to get back and forth between our monastery here in Cambridge and Emery House in West Newbury. Most of us – especially those living at Emery House for any length of time – have driven this route dozens, if not hundreds of times. Though I do have a soft-spot for some of Route One’s distinctively kitschy landmarks – a fiberglass orange dinosaur, a replica of the leaning tower of Pisa, a steakhouse sign in the shape of a gigantic cactus – I confess that on many days I find the barrage of retail chains and languishing motels tedious and vaguely depressing. A New England tourism website describes the Route One experience with appropriately mixed emotion: “Years have passed and Route One is still one of America’s hideous, tacky gems –with its odd charm still shining at us in its neon, kitschy glory.”