What’s In A Name Feast of The Holy Name of Jesus 2023

 

What’s In A Name         Feast of The Holy Name of Jesus

“After eight days had passed, it was time to circumcise the child; and he was called Jesus, the name given by the angel before he was conceived in the womb.” – Luke 2:21

 

Much of the Bible centers around names and naming. The great procession of creation as outlined in Genesis chapter 1 finds God speaks a single word: Light! And light appeared as the first order of taming the darkness and chaos that had existed so far.

 

Then in Genesis chapter 2, Adam, the first man, is given the task to name all the animals. In Deuteronomy, the people are given the task of building the Jerusalem Temple: “then you shall bring everything that I command you to the place that the Lord your God will choose as a dwelling for his name.” [i] Making clear, God does not live in the Temple, only God’s name.

 

Which name is revealed in Exodus as Moses is addressed by a bush that burns but is not consumed. The bush tells Moses to take a message to God’s people held hostage and enslaved in Egypt. When Moses asks, “Who shall I say sent me?” The voice from the bush replies, “YHWH, I am who I am. Tell them ‘I am’ sent you; the God of Abraham, Isaac, and Jacob.” [ii]

 

Throughout scripture we find examples of God recognizing something more in the essence of someone than their name captures. God often gives the person a new name as when God renames  Abram and Sarai. The name Abram meant “exalted father,” but God calls him Abraham, meaning “the father of nations.” Sarai meant “quarrelsome,” but God calls her Sarah, which means “princess.” God took Jacob, which means “heel grabber” and named him Israel, meaning “the one who struggles with God.” Jesus does the same when he calls Simon, whose name means “to hear” or “to listen,” by the name Cephas or Peter, both of which mean “rock.” Saul, who is the persecutor of the first followers of Jesus, is given the Greek name Paul for he is sent to bring the Good News of God’s salvation found in Jesus to the Gentiles, who would otherwise remain left out of the coming reign of God. [iii]

 

And so on the eighth day after his birth, the child born to Mary and Joseph is given the name Jesus, the name given by God’s messenger before he was conceived. Jesus, or Yeshua in its Hebrew form, means “YHWH saves, or God saves,” connecting this child directly to the voice from the Burning Bush all the way back in Exodus. In Biblical terms this means that Yeshua is not simply his name, but his essence and purpose in life is to be “God saves,” or “God is salvation.”

 

From there, throughout the New Testament texts, Jesus is called by nearly 200 other names, beginning with Christos, “God’s anointed,” and Emmanuel, “God is with us.” Later, the community who gives us the Gospel of John call him the Logos, or the Word, through whom, as in the beginning, all things come into being. Further, the Logos is a light like the first light that shines in the darkness, and which we are told has not been overcome by the darkness. This Logos, this Word,  comes to us and sets up a tent to dwell among us and stand beside us.  

 

All of which connects this eight-day-old child to YHWH, to “I am who I am,” the one who begins the entire story with one single word, “Light!” To underline this connection, the Fourth Gospel presents Jeus frequently saying “I am”: e.g I am the good shepherd. I am the bread from heaven. I am the vine, you are the branches.

 

There has long been some mystery as to how these four Hebrew letters, yodh-he-vav-he, are to be pronounced, as well as the long-standing tradition that in public readings of the texts, when the four letters appear one is to substitute another name for the God of the Bible, usually Adonai. There is one other interesting conjecture about the Holy Name of God – that it may be pronounced “Yah-wheh,” and is meant to represent the sound of breathing in and out: yah…wheh…yah…wheh. This gives God’s name the distinction of being the first word we “speak” when born with our first breath, and the last word we “speak” with our last breath when we die.

 

The Franciscan, Richard Rohr, takes interpretation to a deeper understanding of the name of God. It levels the playing field for there is no rich or poor way of breathing. There is no European, African, American or Asian way of breathing. No male or female way of breathing. There is no Islamic, Christian, Jewish, or Buddhist way of breathing. The air we breathe is one and the same air throughout the world, and the divine ruach, the divine breath or spirit, blows where it wills, which appears to be everywhere. No one and no one religion can control the spirit and breath of God. When understood in this way, God becomes available through the very thing we all do – all persons, all creatures, all plants – which is to breathe!

 

Being conscious of all this, and breathing consciously, we come to realize that we are all connected, all humanity and all creation, from cave men and women, to astronauts, the animal kingdom, and plants, shrubs and trees! And science now tells us that the very atoms we breathe are the very same stardust that came out of the Big Bang of creation. The Oneness of all creation throughout all galaxies and the universe itself, is no longer “a vague mystical notion, but a scientific fact.” [iv]

 

It would seem that this Feast of the Holy Name is the prefect way to begin the New Year: to ponder the name of God in all its depths of meaning; to know that our God stands with us, even in our darkest moments; that the true light shines through all darkness to guide us in the Way of the Christ Child, the Way of Love; that we are inherently all connected to all of creation and need not let anyone or anything divide us; that not only every year, but every day we can begin again, with a clean slate in the company and the name of Lord God beside us. This is the Lord who descended from a cloud on Mount Sinai, passed by Moses and said, “The Lord, the Lord, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love to the thousandth generation.” [v] This God is with us with every breath we breathe. All of this and more is embodied in the name we remember today, Jesus, Yeshua, Yahweh saves! Amen.

 

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[i] Deuteronomy 12:11

[ii] Exodus 3:14

[iii] The Right Reverend Frank Logue, Sermons That Work, January 1, 20023

[iv] Rohr, Richard, The Naked Now (Crossroad Books, NYC:2009) pp.25-26

[v] Exodus 34:6

Christmas Eve 2022

Christmas Eve   2022  Memories of Frank and Missy McClain

“How pretty the paper, the lights and the snow/How precious those memories of long long ago”

-John Prine

There was a time in my life when every Christmas my mother would give me the new John Prine album. John grew up in her neighborhood, and just a couple of miles from where I did. John is correct in linking Christmas with memories. Which is, of course, the basis of nearly all Christian liturgy: “do this in remembrance of me,” we say, twice a week, week after week. Christmas is no exception

 

Which explains why every Christmas and Easter I wear this old, well-worn, somewhat tattered white stole. It’s for the memories it carries from long long ago. For it was just before Christmas, the year 2000, when I learned that my first rector and mentor, Frank M. McClain, had died suddenly in Charleston, South Carolina, where he and his wife Missy had retired after his tenure as rector of Christ Church, Winnetka, IL where I was a curate fresh out of seminary. I took a train from Baltimore to Charleston to be with the family at Frank’s funeral. Before going to the church, we stopped at the funeral home for Missy and their three daughters, Rebecca, Mary Lee and Kate, to say their goodbyes before closing the casket. Frank was dressed in the vestments in which he had been ordained a priest. After everyone had had a moment with Frank, Missy suddenly raced back to the casket, nearly dove in, head first. When out she came, like the old table-cloth trick, she pulled out his ordination stole, gently folded it, walked over and presented it to me, saying, “The girls and I want you to have this.” I was overwhelmed to have this precious stole which Frank had worn through decades of parish ministry, a tangible reminder of the man who taught me nearly all I know about parish ministry. I wore it that Christmas when I got back to Ellicott City, and have done so ever since. Just a week to the day before Frank died, two weeks ago, Missy left to join him.

 

An even longer ago memory of Frank was that first Christmas I was a priest, 1983, when Frank scheduled me to celebrate the Holy Eucharist at the late Christmas Eve service in the Church on Sheridan Road. Frank preached what to this day remains my most favorite and perfect Christmas sermon. I asked him for a copy, here is what he said:

 

“Can you remember those days of budding sophistication when you began to doubt Santa Claus? Probably you had been challenged by older, more worldly-wise friends. There was, you recall, one last fleeting moment of wanting to believe, and yet wanting to test reality.

 

“That year for me, as a late developer, I determined not to tell anybody what I “wanted for Christmas” – until I sent the letter up the chimney. (We still had fires and fireplaces in those days.) Believe me, I told no one and I decided to “want” the most outlandish item that no one could imagine – not a chemistry set to make bombs (that came later); - not a Monopoly board (I’m getting one this year from myself with English street names and utilities and railroads). I asked for a motion picture projector and some films, this in the days of silent pictures.

 

“How it ever happened has never been explained, because no one in all honesty knew how it happened. But, there under the tree on Christmas morning was a motion picture projector, with a film of Mickey Mouse, and some jerky, sepia-colored scenes of Venice, San Marco’s, pigeons, gondolas, and all. I’ve never wanted to go to Venice since, needless to say.

 

“It was a day of mixed emotions.

           

“First of all, there was stunned surprise. Was it really true that this wonderful gift was mine? There was, as well, a kind of embarrassment, not knowing what to do with such a great treasure. Embarrassment, too, because it was the height of the depression; I had a fleeting suspicion of what the gift had cost and that it really hadn’t come from the North Pole.

 

“But there was also a welling up of unutterable joy and gratitude, - which appears to have lasted because here that Christmas morning is swirling up out of unconscious memory over a half century later.

 

“Each of you can test that same experience tomorrow. Surprise, embarrassment, or some similar word, joy and gratitude.

 

“The special gift you receive will be a surprise. You will gasp. You will draw in your breath. Ahhh. The diamond like in the DeBeers advertisement, the scarf carefully knitted by a six-year old, the box of bitter chocolate wafers you never expected to see again, a letter of gratitude which arrived this very morning from someone who had found strength and spiritual help at Christ Church who no longer lives here.

 

“Then, is it embarrassment or a sense of unworthiness? Why me” How much effort and skill went into that six-year old’s green and red and orange knitted scarf? How many hours of research and looking went into that out-of-print edition of Emily Dickinson’s poems! Why all this for me?

 

“But finally, joy and gratitude! It is as if those tight bands about the heart (which most of us know) are unloosed. There may even be a tear or two. I hope there will be at least a hug, of genuine, warming, bear-type quality. And a final deep breathing sigh of utter completion. It will be of the kind of fulfillment which allows a new beginning, facing the afternoon of Christmas Day or the twelve months ahead of newly invigorated life.

 

“Christmas, we have often emphasized, has been a time of giving. The letters that come in the mail, stack upon stack of them, tend to underline those words of Jesus, “It is more blessed to give than to receive.” This is recorded in the Book of Acts and not in the Gospels.^[i] That of course is true – and yet, never forget it, Christmas is also a time to receive a gift, a wonderful truth.

 

“We will each of us receive some special gift tomorrow from someone who loves us. More wonderful even, we will each of us, singly and together, receive a gift from someone who loves us even more, from God.

 

“In any of our lives there is a manger, now doubtless empty, cold, malodorous, surrounded by beasts – the heartbreaks, tragedies, disappointments of our lives. But it is there that you will find the child, new born, if you will look on him and be open to receive God’s gift.

 

“It can come to you this Christmas, that gift, that birth within you of the Christ Child, when you become aware of and touch, perhaps only fleetingly, the whole and complete person God intended you to be, that God intends you to be. It can happen here, at this present Bethlehem, this Holy Table, when and where you receive tangible evidence, symbols of bread and wine, God’s Body and Blood, God’s Life.

 

“As in receiving any real gift, your response will be astonishment, humility (Why me?), and deep, restorative joy – to which you can only say Gratia, Thank You, Eucharisto, Grace!

 

“Be open tonight to receive that gift, open-handed, offering nothing but your need, your empty manger. Centuries of experience assure you that God’s gift is being offered, God’s Son, born within you. Arise and go out into the world with astonishment, with humility, with joy. Respond in whatever language you may know. Thank You, Eucharisto, Gratia. Your gratitude will show forth – and – a Merry Christmas!”

 

So, that’s why I wear this well-worn, somewhat tattered white stole. And why I re-read Frank’s words every Christmas: for the memories, and to remind me of the gift that makes me who it is God intends for me to be.

 

One other Christmas ritual for me is to end each Christmas proclamation with the immortal words of Charles Dickens’s Tiny Tim Cratchit, God bless us every one! ^[ii]

   

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[i] Acts 20:35

[ii] Tiny Tim Cratchit in Charles Dickens’s A Christmas Carol, added by this curate and scribe.

I AM With You Always! Advent 4A

 I am with you always       Advent 4A

A miracle and a name. Three names, really, but more on that later. One notes that unlike the more familiar birth story in Luke, Matthew provides little detail about the actual birth, but rather focuses on what is happening behind the scene. [i] Which, as it turns out, is quite a bit of drama, scandal and danger.

 

After a long and curious genealogy (all male except for 4 scandalous women) in chapter 1, the text simply says, “Now the birth of Jesus the Christ [the anointed, the messiah] took place in this way.” Mary is engaged to Joseph, which in those days would last about a year or more – the betrothed woman often being a young teenager, a young woman. The narrator tells us that she is with child, not from Joseph, but “from the Holy Spirit.” Next, we are told, that Joseph is a “righteous man” – that is, he faithfully observes all the 613 commandments in Torah, the first five books of our Bible. At least one of which says if the prospective bride is “damaged,” he must dismiss her, divorce her, cut her loose, or risk scandal. Typically, then, her family, being dishonored, would at the very least cut her loose as well, or perhaps take her life in “an honor killing.” The birth of Jesus the Christ is already in immediate danger of not taking place at all, despite the qualifying note that Joseph means to dismiss her “quietly.” After all, how long could it be before she is “publicly exposed”?

 

Then begins the miracle. Joseph evidently sleeps on his decision to dismiss the young woman, when a messenger from God assures him that if he follows through with the engagement and marriage, all shall be well. For this child is from the Holy Spirit, the Holy Ruach, the Holy Breath, that same breath that way back in Genesis chapter two gave breath and life to the first human. Joseph is told to name the child Jesus, for “he shall save his people from their sins. Be not afraid!” The name is Yeshua, or Joshua, which means “God helps, or God saves.” That is, Joseph, despite how this all looks, do not fear the scandal, the damage to your reputation, in standing by this young woman, for in the end you will be honored for following through, and you shall name the child so that he will henceforth and forever be incorporated into the house of your ancestor, David. A truly appropriate birth narrative for this child, who when he grows up, will scandalize everyone! His understanding of God, salvation, mission, nation and self will sound strange and disloyal to many people and be met by murderous plots. [ii]

 

So as to make the case for going forward even stronger, storyteller Matthew intervenes to let us know that all this is to fulfill a prophecy from long ago – some 500 years ago – by the prophet Isaiah: “Look, the virgin shall conceive and bear a son, and they shall name him Emmanuel.” [iii] Well, what Isaiah really said was, “Look, the young woman is with child and shall bear a son, and she shall name him Emmanuel.” In all fairness to Matthew, it is common throughout the Bible to repurpose earlier texts to fit current situations. In this case, Matthew wants to underscore that the boy is not from Joseph, or anyone else, but from the Holy Breath of God, so he makes Mary a virgin. And that Joseph shall, as instructed, join in naming the child Jesus as the messenger had instructed. Thus, “they shall name him Emmanuel,” not just the young woman in the prophecy. And they do name him Jesus.

 

Oops! Do we notice a third name? To Jesus, “God saves,” and christos, “the anointed or messiah,” the child is also to be known as Emmanuel, which translates as “God is with us.” Jesus Christos Emmanuel – God’s Anointed who Saves Us and is With Us.” Emmanuel is an important addition, not only to harken back to Isaiah’s “sign” to the irascible king Ahaz, but so as the story continues, we all now know that when Jesus is feeding people, God is with him, and with us. When Jesus heals people, God is with them. When Jesus teaches people, God is with them. As we hear this story, God is with us. Us. All of us. Not just me, or you, or even just Christians. God is with us as in All of Us! Everyone, everywhere. Matthew understands, and wants all who hear his story of Jesus, that God is with and in Jesus in all that he does, and that God is with us and in us, whoever we are, wherever we are.

 

In fact, this is the core of the Good News as Matthew proclaims it. For the very last words of Matthew’s Gospel, chapter 28 verse 20, as Jesus is giving all who would be his disciples, those who walk in his Way, instructions to bring this Good News to all people everywhere, the final words of the Risen Christ and the story are, “And remember, I am with you always to the end of the age.” We do well to note that “you” is plural in the Greek, as in “I am with y’all!” Not singular. English is confusing this way. Jesus, he who saves, the Christos, God’s anointed, God with us, is with us all – now and to the end of time!

 

When Joseph wakes up from his astonishing dream, the miracle takes place: Forsaking reputation, scandal, and perhaps face all kinds of reprisals, we are told, “he did as the angel of the Lord commanded him; he took her as his wife, but had no marital relations with her until she had borne a son; and they named him Jesus.” Joseph was not afraid of the scandal and strangeness of his appointed task. He followed through with his assignment. The child who becomes Jesus is also not afraid. One lesson here is that entertaining scandal and strangeness just may be how we welcome the Holy Spirit into our lives. [iv]

 

Of course, Joseph could have refused. Had he refused, who knows, we might not be here today to once again hear the story that we believe makes us who we are: a community of those who walk in the Way of Jesus, as strange and scandalous as that may be. For as we are faithful in becoming his community of love, he promises he is with us all every single day to the end of time!

 

A miracle and three names. He who saves, anointed by God, Emmanuel. God is with us. God is with Joseph and Mary, and the child to be named Jesus. They are not afraid. Danger has been averted. For now. But as we will see, not for long. To be continued.

 

But for now, for all of us here, God is with us – all of us – now until the end of days!

Alelluia! Amen!

 

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[i] Matthew 1:18-25

[ii] Shea, John, Starlight (Crossroads Press, NYC:1992) p.55

[iii] Isaiah 7:14

[iv] Ibid, Shea

That Rascal Elijah Advent 2A 2022

 That Rascal Elijah     

The Prophet Isaiah envisions someone coming from the line of Jesse, father of David, who will “shall not judge by what his eyes see, or decide by what his ears hear; but with righteousness he shall judge the poor, and decide with equity for the meek of the earth” [i]  And Psalm 72 asks on behalf of the people of God to give their national leader “your justice, O God … that he may rule your people righteously and the poor with justice.” [ii] Isaiah and the Psalmist imagine God will send someone to care for the meek and the poor of the land.

 

Into this vision of expectation comes a man dressed in animal skins, eating grasshoppers dipped in honey, addressing some of the more prominent citizens of Jerusalem, Pharisees and Sadducees, as “a brood of vipers.” This is probably not the first person we might consider inviting to dinner. Yet, we are told that all of Jerusalem, and the citizens of all of Judea and the surrounding countryside were flocking down to the banks of the River Jordon to “confess their sins” and be baptized by this John, who very much lived “off the grid” as we might say today. [iii]

 

John is the quintessential outsider. Anyone looking at him and listening to him would recognize him as a modern-day Elijah – Elijah of whom it is written, “See, I will send you the prophet Elijah before the great and terrible day of the Lord comes. He will turn the hearts of parents to their children and the hearts of children to their parents, so that I will not come and strike the land with a curse.” [iv]

 

Advent anticipates and calls us to reflect on that day of the Lord we believe the Christ will return “to judge the living and the dead.” All those flocking to John down by the riverside evidently need to get a lot of things off of their collective chests before such a time of reckoning. This story about Elijah that may enlighten our understanding such a day of judgment.

 

Elijah was walking past a house in which he could hear the sounds of a party. Elijah suddenly spun around, and poof, he was dressed in the rags of a beggar. He knocked on the door and a man opened it and looked at him. “I was just in the neighborhood and heard the sounds of a party inside your house. If that is true, I love parties. May I come in?” The man looked at him up and down in his rags, and said, “You are right, my daughter’s wedding feast is well under way. But there is no place here for one such as you.” And he slammed the door in the prophet’s face.

 

Elijah grinned, and with another spin in the air, he suddenly was dressed in all the finery of a proper gentleman, carrying a wooden cane with a gold top. He knocked on the door again. The man opened the door again. “I was passing by and thought I heard the sounds of a party inside and was hoping you would let me in.” “You are right,” said the man. “My daughter’s wedding feast is well under way, but for someone like yourself there is always room. Come inside.”

 

Once inside Elijah went to the food buffet. He began stuffing all his pockets with food. The inside pockets of his coat, the outside pockets, his pants pockets, his shirt pockets were all just overflowing with food. Then he began to pour wine all over himself, over his shoulders, down his arms and legs, wine pouring all over the place! The man came over and said to the prophet, “Just what do you think you are doing? I invite you to my daughter’s wedding feast and here you are pouring wine and stuffing food all over your fine clothes. This makes no sense.”

 

“Sure it does,” says Elijah. “Just think of it. The first time I came to your door dressed as a beggar and you turned me away. Then I came dressed as a gentleman and you let me in. Obviously, I am the same man. So, you must have invited my clothes in to your feast! And now, I have proceeded to feed them!”

 

The host and the guests were all embarrassed and looked down at the floor. When they looked up the prophet was gone. All that remained was his fine wooden cane with a gold top. Elijah did not have to judge the man and his guests. They stood judged by their own behavior. So it is with God and Christ. They do not need to judge us. Our actions speak for themselves. As did the actions of those Pharisees and Sadducees who dared to come down by the river to see what John was up to. For some of them had been collaborating with the bad shepherds of the Roman occupation – believing they were helping to protect “their people.” Perhaps John helped to open their eyes as Elijah had of those at the wedding feast. Elijah who, like Isaiah and the Psalmist, advocates for justice for the meek and the poor.

 

Yet, even John does not fully know the “one who is to come,” suggesting that Jesus will arrive with a “winnowing fork in his hand, and he will clear his threshing floor and will gather his wheat into the granary; but the chaff he will burn with unquenchable fire.” [v] That is what John is doing by his threatening greeting to the Pharisees and Sadducees. He sees them as being like the bad shepherds we heard about from Jeremiah just a few weeks ago: those wicked shepherds who destroy, scatter and divide the people of the land. Rather, the Christ who also comes down by the river, heals, repairs, gathers, and unites everyone and everything. All are welcome. All are his beloved people. The Christ comes as if to say, “Come on people now, smile on one another, everybody get together, try and love one another right now.” [vi]  Jesus just does not strike us as a winnowing fork kind of guy.

 

One thing John does get right may be summed up in three words: “God is able…” God is able to and has raised up “children to Abraham,” not only among Christians, Jews and Muslims, but among people of all faiths and no faith at all who live the Good News: God loves you. You are forgiven. All those who act accordingly. All people everywhere who “bear fruit worthy of repentance,” who strive for justice and peace, and practice mercy, forgiveness and love; who work to heal, unite and repair a broken world. We do well to remember: Elijah is one of two people in the Bible who do not die. When Elijah comes knocking at our door, will we invite him in to the party? And, if not now, when?

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[i] Isaiah 11:1-10

[ii] Psalm 72:1-7, 18-19

[iii] Matthew 3:1-12

[iv] Malachi 4:4-6 NRSVUE

[v] Ibid, Matthew 3:1-12

[vi] Get Together, by Chet Powers (aka Dino Valenti of Quicksilver Messenger Service), released as a single by We Five in 1965 (#31 Hot 100); on Jefferson Airplane Takes Off  in 1966; before the 1967 Youngbloods release (peaking at number 62 and reaching 37 on the US adult contemporary chart). However, renewed interest in the Youngbloods' version came when it was used in a radio public service announcement as a call for brotherhood by the National Conference of Christians and Jews. The Youngbloods' version was re-released in 1969, peaking at number 5 on the Billboard Hot 100.)

Maranatha - O Lord, Come Advent 1A

 Maranatha – O Lord, Come

The final word of The Revelation of Saint John is, “Maranatha!” O Lord, come! It is a prayer. Perhaps the oldest prayer in the New Testament as it is rendered in its original Aramaic, the language of Jesus and the earliest followers of the Christ. A reminder that Jewish and Christian hope is not about the end of the world, but rather a return, a beginning or rebirth of the world as envisioned by prophets like Isaiah: a world in which all persons are together “walking in the light of the Lord.” [i]

 

With all its language of arriving, taking, coming and preparing, alongside the pernicious and very modern sorts of “left-behind” theologies, it is easy to assume that what Jesus is talking about in Matthew 24:36-44 is some kind of exit strategy – as if Jesus it is time to escape from God’s creation. The very same creation God describes as “very good”! And it is true that an entire segment of Christianity is looking and praying for just that – an exit from God’s ongoing creation toward some kind of Armageddon or Rapture. The Franciscan Richard Rohr writes in The Universal Christ, “Talk about missing the point The most effective lies are often the really big ones.” [ii] Indeed, why would the early Christian community pray “Maranatha”- O Lord, come – if they believed in such doomsday scenarios?

 

They knew that their Jesus set out to repair the world that had been damaged by so much tribalism, greed, idolatry and sin. He was dedicated to healing such a world – inaugurating what he often called “the kingdom of God.” He most definitely shared Isaiah’s vision that Jerusalem, the Temple, and most of all God’s People, would one day unite all persons, that “they shall beat their swords into ploughshares, and their spears into pruning-hooks; nation shall not lift up sword against nation, neither shall they learn war anymore.” [iii]

 

Where are we now? A long way off from such a shared vision. Not just rumors of war, but wars prevail. Nations rise up against nations. Armed struggles and mass shootings. Famines, hurricanes, family struggles. Nations divided against themselves. Families divided against themselves. Messiah’s of all types come claiming to bring the Word of Christ and the solution to all of our problems. Do not listen to them, says Jesus. They are all false prophets, says Jesus. Is it any wonder that there is renewed interest in settlements on the Moon or on Mars? Is it any wonder that many dream of an escape from it all?

 

Advent has always been characterized by the Biblical virtue of waiting – those who wait upon the Lord will rise up as on eagle’s wings and run without being weary! [iv] Is it possible for us to imagine that in a story which begins with Jesus, the man who embodies what it means to be “made in God’s image,” is threatened with death from the Empire as a toddler, suffers all kinds of conflict and violence, and yet ends with the Christ rising from the dead, that perhaps it is Christ who is waiting? Waiting to return? Who is waiting for us to get on with the work he gives us to teach, heal and unite a broken world? Who waits for us to strive for justice and peace for all people, respecting the dignity of every human being? Who waits for us to teach war no more? Who waits for us to preach the faith, hope, mercy and love of God? Waiting to see a world “redeemed by Christ-like love; all life in Christ made new”?  [v] And that those being “taken” are not those who are saved, but those who continue to believe the big lies and fight for them?  That those who are left are those who walk in the Lord’s light? Who practice faith, hope, love, mercy and healing among all people? Loving their neighbor – all neighbors – as they love God and love themselves?

 

There is, as he says, no timetable for all of this. No one knows when he will return. But time is an ever-flowing stream, and the Universal Christ is well practiced in waiting - waiting to return to the world Jesus and Isaiah imagine is possible. Waiting for the kingdom of his Father to become a reality. To return too soon would be to risk repeating the entire cycle of conflict and violence that resulted in his hanging on a Roman cross all over again.

 

Advent is a gift of time given to us to reflect on these things. That the Christ came not to institute yet another religious elite, a people set apart from all others, but rather to bring all people together under a unified vision of faith, hope and love. Because faith, hope and love are the very nature of God, and thus the nature of all Being. This is Good News! And what we mean by words like “heaven” or “kingdom of God” is that such goodness of a world of faith, hope and love cannot die.

 

Again, Richard Rohr observes, “Each of these three virtues must always include the other two in order to be authentic: love is always hopeful and faithful, hope is always loving and faithful, and faith is always loving and hopeful. They are the very nature of God and thus of all Being. Such wholeness is personified in the cosmos as Christ, and in human history as Jesus. So, God is not just love (1 John 4:16), but also absolute faithfulness and hope itself. And the energy of this faithfulness and hope flows out of the Creator toward all created beings producing all growth, healing, and every springtime. No one religion will ever encompass the depth of such faith. No ethnicity has a monopoly on such hope No nationality can control or limit this flow of such universal love.” [vi]

 

It turns out the end of time, of which no one knows when that will be, is not to be a time of disruption and destruction of the world, but rather it is the repair and restoration of the world; its healing, its perfection! Some biblical writers suggest in that day the light of the sun and moon will be as nothing compared to the light of those of us walking in the Light of the Lord radiating the Light of Christ himself! Christ! That morning star that knows no setting! When he returns, may Christ find His light ever burning in our hearts and in all that we say and all that we do in His Name. May we stop to take time every day to pray that most ancient prayer, Maranatha – O Lord, come! Thy kingdom come! On Earth as it is in heaven! Amen.

 

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[i] Isaiah 2:5

[ii] Rohr, Richard, The Universal Christ, (Convergent, NY: 2019) p.20.

[iii] Isaiah 2:1-5

[iv] Isaiah 40:31

[v] Hymn 705, As those of old, Hymnal 1982, (Church Hymnal Corporation, NY:1985)

[vi] Ibid, Rohr, p.22

Christ the King: Christ the King: From Bethlehem to Bath Abbey and Beyond 2002C

 Christ the King: Christ the King: From Bethlehem to Bath Abbey and Beyond 

Today, as we celebrate the feast of Christ the King, we witness strong-man authoritarians who aspire to be kings espousing nationalist, white-supremacist, anti-immigration, anti-LGBTQ, and anti-democratic policies rise up across the world and right here in the United States. In 1925, as the world was being gripped by similar nationalist, secularist, anti-Semitic and authoritarian-fascist dictators, Pope Pius XI instituted Christ the King Sunday to refocus us on why we are here – to be icons of God’s love in this world. Originally set as the last Sunday of October, in 1969, Pope Paul VI moved it to the Last Sunday before Advent and called it, “The Solemnity of our Lord Jesus Christ, King of the Universe.”  

 

Christ the King is a title that strikes a peculiar tension since any and all descriptions of Jesus, whom many of his followers called the Christ, thankfully bear little or no resemblance to the kinds of earthly leaders and kings Jeremiah condemns in no uncertain terms: “Woe to the shepherds who destroy and scatter the sheep of my pasture! says the Lord. Therefore, thus says the Lord, the God of Israel, concerning the shepherds who shepherd my people: It is you who have scattered my flock, and have driven them away, and you have not attended to them. So, I will attend to you for your evil doings, says the Lord”[i] Jesus has none of the trappings of these wicked shepherds: Christ does not destroy, scatter and divide. Rather, our Jesus heals, repairs, gathers, and unites everyone and everything. 

 

We look at him today, as he hangs on a Roman cross, condemned by the authoritarian regime of Caesar, still offering God’s love and compassion to another so condemned. Mocked by the Empire as a so-called king, Jesus exhibits the characteristics of a true king anointed by God. When asked by another so condemned, "Jesus, remember me when you come into your kingdom." He replied, "Truly I tell you, today you will be with me in Paradise." [ii]

 

Writing in the aftermath of World War I, Pius noted that while there had been a cessation of hostilities, there was no true peace. He deplored the rise of class divisions and unbridled nationalism, and held that true peace can only be found under the Kingship of Christ as "Prince of Peace". "For Jesus Christ reigns over the minds of individuals by his teachings, in their hearts by His love, in each one's life by living according to His law and the imitating His example." Pius wanted this feast to inspire the laity: “The faithful, moreover, by meditating upon these truths, will gain much strength and courage, enabling them to form their lives after the true Christian ideal ... He must reign in our minds…in our wills…in our hearts…in our bodies and in our members, which should serve as instruments for the sanctification of our souls, or to use the words of the Apostle Paul, as instruments of justice unto God.” [iii]

 

Given the state of the world today, it still seems like a justifiable feast to observe and to ponder just what sort of king Jesus is – “is” being the operant word as the Christ was, is and ever shall be. When one enters the Bath Abbey in Bath, England, one can find a simple brochure that offers this answer to this central question of faith – what kind of king is Jesus?

 

“Jesus was born in an obscure Middle Eastern town called Bethlehem, over 2000 years ago. During his first 30 years he shared the daily life and work of an ordinary home. For the next three years he went about teaching people about God and healing sick people by the shores of Lake Galilee. He called 12 ordinary men to be his helpers.  

 

“He had no money. He wrote no books. He commanded no army. He wielded no political power. During his life he never travelled more than 200 miles in any direction. He was executed by being nailed to a cross at the age of 33. 

 

“Today, nearly 2 billion people throughout the world worship Jesus as divine - the Son of God. Their experience has convinced them that in the wonders of nature we see God as our loving Father; in the person of Jesus, we discover God as Son; and in our daily lives we encounter this same God as Spirit. Jesus is our way to finding God: we learn about Jesus by reading the Bible, particularly the New Testament and we meet him directly in our spiritual experience. 

 

“Jesus taught us to trust in a loving and merciful Father and to pray to him in faith for all our needs. He taught that we are all infinitely precious, children of one heavenly Father, and that we should therefore treat one another with love, respect and forgiveness. He lived out what he taught by caring for those he met; by healing the sick - a sign of God's love at work; and by forgiving those who put him to death. 

 

“Jesus' actions alone would not have led him to a criminal's death on the cross: but his teaching challenged the religious and moral beliefs of his day. People believed, and do to this day, that he can lead us to a full experience of God’s love and compassion. Above all, he pointed to his death as God's appointed means of bringing self-centered people back to God. Jesus also foretold that he would be raised to life again three days after his death. When, three days after he had died on the cross, his followers did indeed meet him alive again; frightened and defeated women and men became fearless and joyful messengers. 

 

“Their message of the Good News about Jesus is the reason Bath Abbey exists. More importantly, it is the reason why all over the world there are Christians who know what it means to meet the living Jesus, and believe that He can lead us all to heal and repair a broken world. May your time in Bath Abbey be a blessing to you, and also to us in the church.” [iv]

 

This is why the Church is here at all: to follow Jesus; to heal, gather, repair, restore, and unite everyone and everything. To be a blessing to all the earth, and everything therein.

 

May God for us, whom we call Father, God alongside us, whom we call Son, and God within us, whom we call Spirit, hold and enliven us to a full experience of God’s love and compassion; that in all that is, seen and unseen, we may testify to Your Truth as a community of Love, Justice and Freedom for all peoples, all creatures, and all the Earth, which You have given us to tend and preserve as Your Creation. Amen. 

 

 

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[i] Jeremiah 23:1-6

[ii] Luke 23:33-43

[iii] https://en.wikipedia.org/wiki/Feast_of_Christ_the_King

[iv] Used by permission with thanks.

Apocalypse Now! Proper 28C

Apocalypse Now!  Proper 28C

People around the world watched the Blood Red Beaver Frost Moon go into total eclipse. It was mysterious and powerful. Try to imagine ancient people seeing such a phenomenon for the first time. How easy it would be seeing such a drastic transformation of the moon as a kind of “dreadful portent and great sign from heaven,” as Luke’s Jesus says will be signs of the coming Day of the Lord. He says there will be insurrections, earthquakes, famine, plagues, nation fighting against nation. Many will come claiming to be messiahs, sent by God to save you – do not listen to them. They are false prophets and false saviors proclaiming false messages. [i]

 

Luke’s account of what many call “The Mini Apocalypse” concludes, “There will be signs in the sun, the moon, and the stars and on the earth distress among nations confused by the roaring of the sea and the waves. People will faint from fear and foreboding of what is coming upon the world, for the powers of the heavens will be shaken. Then they will see ‘the Son of Man coming in a cloud’ with power and great glory.”[ii] That is, real hope, reliable hope, will come!

 

We tend to hear these texts as bizarre. Unsettling. We ask ourselves, what does it all mean? And yet, when we look around, it’s all there. All around us, these “signs and portents” seem to be coming faster, bigger and more dangerous, day after day, year after year. Just ask Floridians who are emerging from the second hurricane in as many months. Ask the people of Ukraine fighting for their lives and their country. Just ask the Polar Bears, wasting away as their ice and snow hunting grounds disappear; simply vanish with temperatures rising. While California and Colorado suffer draught and fires. While rising sea levels threaten all civilizations built along ocean waterfronts. Apocalyptic signs and portents.  

 

We may find these texts odd, inscrutable, difficult to understand - but that's the point, isn’t it? Luke, and Isaiah 500 years before him, try to understand what with Babylon and now Rome had reduced, not just the Temple, not just the city of Jerusalem, but the entire state of Israel had been reduced to rubble; scorched earth. What had been was no longer. YHWH had been replaced by a Caesar, considered to be the deity of the Empire! Of the world! Holiness had been replaced once again with idolatry, the one sin that is the constant and eternal focus of nearly the entire Bible!

 

And right now, how many self-proclaimed messiahs are clamoring for our attention, our consideration, our devotion to their cause? We should not be surprised at all. Jesus says it is always so. Only I can save our nation, they say. This will be the war to end all wars they say! Look in the sky and see the portents - a blood red moon in the sky! Look, they say, the Bible tells us “Now is the time!”

 

It's times like these when we need to heed this caution of Biblical Scholar John Dominic Crossan when he reminds us, “My point, once again, is not that those ancient people told literal stories and we are now smart enough to take them symbolically, but that they told them symbolically and we are now dumb enough to take them literally.” [iii]

 

Apocalyptic texts in the Bible are meant to point those who fear the current events toward hope – real hope, as in Faith, Hope and Charity, abide these three. It is when we question, “Where is our God?” that we need to reclaim our faith, our hope, and to practice acts of charity toward one another – especially those others we fear the most. So-called Third Isaiah, writing around 500 BCE writes of the centrality of claiming our hope while announcing a New Jerusalem:

“For I am about to create new heavens and a new earth; the former things shall not be remembered or come to mind. But be glad and rejoice forever in what I am creating; for I am about to create Jerusalem as a joy, and its people as a delight. I will rejoice in Jerusalem, and delight in my people; no more shall the sound of weeping be heard in it, or the cry of distress.” [iv]

 

We tend to think of a literal rebuilding of Jerusalem and its Temple is what YHWH and the prophet have in mind. But God’s eye was on another kind of Jerusalem and Temple — a Jerusalem not of bricks and mortar, but of the human heart. The prophet Jeremiah envisioned a new covenant, written within the hearts of God’s people: “I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people. And no longer shall each one teach his neighbor and each his brother, saying, ‘Know the Lord,’ for they shall all know me, from the least of them to the greatest, declares the Lord. For I will forgive their iniquity, and I will remember their sin no more.” [v]

 

A New Jerusalem, a new Temple, a new covenant inscribed in our hearts, not a city of stone, and walls, and gates. But open hearts, opened by God’s forgiveness of all those times we, as a people, as a nation, have gone astray from “the Way of the Lord.” The real question in all of these apocalyptic visions is: will we open our hearts to let God in; to allow God to write of his love for us in our hearts so that we may once again love one another. All others.

 

This is where Clare of Assisi may come to our aid. First, she calls us “Not to let the empty spectres of a deceitful world torment you.”[vi] Once one turns away from the vanities of this world, one is to “…drink at this banquet in order to cleave with all [your] heart to Him, at whose beauty all the blessed hosts of heaven unceasingly wonder, whose love stirs love, whose contemplation remakes, whose kindliness floods, whose sweetness fills, whose memory glows gently, whose fragrance brings the dead to life again, the glorious vision  of whom will make all the citizens of the new Jerusalem above most blessed, He is the splendour of eternal glory, the brightness of everlasting light, and an unspotted mirror. Gaze into this mirror every day…and constantly see your own face in it” [vii]

 

Turn away from a world that seems to be falling apart, and turn toward the One who can make all the difference; who makes all the citizens of the New Jerusalem most blessed. No more shall the sound of weeping be heard, or the cry of distress. Gaze into the mirror of Christ every day to see your true self. Cleave to Jesus and His name, the name of Love, will be written in our hearts. Faith, Hope and Charity will be who we are, and we shall know Him. And he shall know us. And all shall be well. Forever and ever. Amen.

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[i] Luke 21:5-19

[ii] Luke 21:25-27

[iii] Crossan, John Dominic Who Is Jesus? Answers to Your Questions About the Historical Jesus (Westminster John Knox Press, Nashville: 1996) p.79

[iv] Isaiah 65:17-25

[v] Jeremiah 31:33b-34

[vi] Downing, Sr Francis Teresa Downing, OSC, Letter to Ermentrude of Bruges (Tau Publishing, Phoenix, AZ:2012) p.101

[vii] Ibid, Downing, Fourth Letter to Agnes of Prague, p. 85