Homily for Proper 25 B; October 28, 2012

In our first reading, Jeremiah sharers God's promise to restore the people of Israel to their former lives.  The exile which the people experience as God’s just punishment of their former lives will not last for all generations.  The political and military dynamics which are oppressing them will come to an end.  The people of Israel will be restored to their freedom and their home land. 

My sisters and brothers, to be true followers of Christ we must both let go… and grab hold…

This portion of Jeremiah’s writing is the text of a hymn extolling the glory of the People’s return to Israel.  A procession of the weak emphasizes the miraculous nature of this restoration.  The imagery of Yahweh as a father to Israel shows up in various parts of the Old Testament and first served to define their covenantal relationship with God. 

In our second reading we hear from the author of Hebrews about the eternal quality of Jesus' intercession for us.  He does not leave office or die.  He lives through eternity without need to make further offering for sin.  As we talked about last week, the temple priests were under Mosaic Law (the “Old Covenant”).  Jesus, the high priest, unlike others, he became a priest at God’s oath and has also become the guarantee of a better “New Covenant.”  Therefore, Jesus is the way to God and to salvation for those who are godly because he (as priest) lives to plead with God on their behalf. 

From Mark’s gospel we heard about Jesus healing Bartimaeus of his blindness.  He restores the man's sight with the simple and profound statement: "your faith has healed you."  Bartimaeus seeks Jesus out actively, is healed immediately, and then becomes a disciple; this is as much a story of Jesus calling a disciple as a story about healing. 

There are several other details that make this story stand out.  It is unusual because Mark does not normally give the name of someone who is healed.  Also, the way he addresses Jesus as “Son of David,” is loaded.  It expresses an acceptance of Jesus as Messiah.  Bartimaeus is the first person to do this after Peter’s declaration.  And, Jesus does not order him to be quiet about it as he did up to this point.  It marks a major shift in the telling of Jesus’ story.  Now as He draws closer to his crucifixion the story is marked by this greater openness of the truth about who He is as Messiah. 

Becoming one of Jesus’ followers, becoming a Christian, is about many things.  Some central elements are embracing him as a healer (or doctor for our souls) as well as a teacher whom we follow through life. 

Bartimaeus is a powerful symbolic example of this reality.  Shedding what little pride he has left, he calls for the help he knows he needs- removal of his blindness.  Having received the blessed healing he sought, he walks away from his old life to live the way of Christ! 

In our own lives, a similar dynamic is active.  To embrace Christ we must first make room in our lives.  We make this room by removing the things that get in the way, the things that take precedence over Jesus.  That may be a favorite sin we just never put effort into removing from our lives.  It may be a bad (unchristian) attitude or a memory we have never given over to Christ for his healing touch. 

Once we have let go of whatever is in the way, we must then take on the life long process of being His followers, i.e., study His way of life and patterning ourselves after His teachings and example.  He has left us with many things to guide us but the Golden rule is the easiest to remember and the most universal guide.  Love God with your whole heart, all your mind and all your strength (your whole being) and Love your neighbor as yourself. 

Today, let us turn loose of whatever is between us and Jesus; and embrace him more fully. 

Homily for October 14, 2012 - Proper 23 B

In our first reading Amos expresses God’s disgust at the corruption among the leaders in Israel; detailing most especially their sins against the vulnerable, poor and weak.  The call is given to repent while there is still time.  Amos warns that seeking Yahweh in the conventional sense, keeping festival and offering sacrifices, was not enough.  Israel had to do good, i.e., to live righteously.  My sisters and brothers, all we have and all we are is entrusted to us by God for the doing of what is good and just. 

On a side note, the city gates are mentioned because they were the customary place for administering justice in ancient Israel. 

In our second reading the author of Hebrews describes our new status with Jesus (the son of God) as our intercessor.  Now instead of fearing God’s judgment, we can approach God confidently and seek his grace.  This is an ‘incarnation theology.”  In Vs 15 we see: Christ (the son of God) “who in every respect has been tested as we are” will be sympathetic to our struggles. 

In our gospel reading Mark relates for us some of Jesus teaching about wealth and the power it has to tempt us away from God.  Sometimes our personal accomplishments and successes give us a false belief that we are fulfilled in and of ourselves.  Or that we are entitled to whatever we want and owe nothing to others, or even to God.  This passage is a reminder that we can only find the fullness of life in God and we must keep proper perspective on the things of this world. 

The man kneeling before Jesus, such a show of piety is abnormal; people stood to pray.  Jesus seems to recognize that the man puts his trust in his own piety and wealth, in his achievements, but this attitude stands in the way of his gaining oneness with God – so Jesus challenges him with the invitation to walk away from it all.  The man’s shock and departure show that Jesus is correct.  Wealth was seen as a sign of God’s favor, but in the man’s case, it gets in the way of true discipleship.  The disciples of Jesus ask the logical question about where they stand and wither financial success was a sign of God’s favor.  Jesus’ response is clear and simple: we cannot save ourselves – only God can save us!

The rich man who approached Jesus is a simple illustration of what Amos is driving towards.  Personal attachment to things and customs, or wrongly placed self worth are at the core of today’s message.

This young man was clearly humble enough to kneel before Jesus; he was also about observing the moral code of Judaism.  Mark even adds the note that Jesus loved him.  But when he was invited to give everything up to become a disciple we found the sticking point; he was very attached to his successful status.  Many of us today fall into this temptation without even being aware of it.  We measure ourselves in modern society by what we produce; wither it is a hard product or a service.  Our professional competency, our reputation as a worker, defines who we are.  These things become the cornerstone of how we understand ourselves and the self respect that we hold in our hearts.  Unfortunately, it is tempting to leap past self respect and honest pride into the trap of believing that these are the most important things in our lives.

Our more authentic self-definition is who we are in the eyes of the one who created us.  That is to say: our dignity, worth, and respect are not based on the things we do or accomplish (or the toys we accumulate).  Rather it comes from our being made by God, loved by God and having a place in the realm of God.  The things we accomplish accumulate and the skills we build are the fruit we bear from God’s original blessings to us.  The truly lasting (eternal value) of the fruit we produce is the goodness and justice we do for God’s realm Jesus established here on Earth!  This brings our relationship with God to full circle and allows us to receive the fullness of eternal life Jesus speaks of today! 

Homily for Oct. 7, 2012 - Proper 22 B

Today's lessons remind me off my favorite priest joke.  I hope you won't mind my sharing it today. 

Three priests and their wives were coming back from Diocesan Convention when they got in a wreck and were all killed. All 3 couples stood in line waiting to get into heaven. St Peter opened the books and said to the first priest: I can see that you were a good man but had one problem. You lusted after alcohol your whole life you never drank but your lust was so strong you would never marry until you met a girl named Sherry.  Sorry, you can't come in. The second priest approached St Peter and he said: you were a good man, but it says here you lusted after money and your lust was so strong that you would not marry until you met a girl named Penny. Sorry, you cannot come in. The third priest turned to his wife and said: “come on Fanny, let’s get out of here!” 

Our first reading today is one of the two creation stories.  Emphasizing the bios that men have a central primacy.  It’s important when we read and think about this story, that we include the older story.  In which man and woman are made together, in the image and likeness of God.  Gen. 1:27. The two stories are meant to be taken together so that one has a fuller picture of the "whole story!" 

In our Hebrew’s reading, the author contrast the old, pre-Jesus days with the lives of Christians.  God spoke in the past through the prophets; now he speaks through the one who is Son of God.  The author makes the point that Jesus purified us of our sins through his own death; he was then exalted in returning to the Father. Returning to his original place at God’s right hand in the heavenly thrown room. 

In our gospel reading Jesus teaches about divorce to which, according to Mark, he is totally opposed.  Mosaic Law permitted a man to divorce his wife for due cause, but the grounds were unclear.   A Woman however may not divorce her husband. The Pharisees were divided about the legality of divorce as well as the grounds for it, so their question is an attempt to trick Jesus into a no win situation.  He doesn’t fall for it.  He shifts the discussion from Mosaic Law to God’s original plan, or the ideal of marriage.  Matthew, in his gospel gives a different version of this.  In includes an exception to the prohibition on divorce.  It’s out of this “exceptive clause” that our church had built its pastoral approach to divorce and remarriage. 

Ultimately, I believe it’s much more valuable for us to look at our spiritual ancestors’ images of woman, man and marriage than technical issues.  Wither we are in our first marriages, second or whatever, it’s how we go forward that matters.  

Clearly the Genesis authors view  us as created for each other, in God’s own image.  Many Christian thinkers have pondered what this means.  Part of it is that we are created of the same stuff, and meant to be together as best as our human foibles allows us to be.  Neither, separated from the other, is a full image of God, only in our relationships are we resembling the fullness of God's image. 

Of-course, being in God’s image does not mean that God has to arms, two legs, etc. 

That is much too simplistic for these biblical authors.  This imagery is probably driving at a deeper since of things like, we share in God’s intelligence, and freedom of choice.  Yes all our choices have their natural consequences.  But our courses of action are not simply dictated by animal instinct.  We can chose and act in many different ways that go far beyond basic instinct. 

So Christian marriage is expressive of a sacred reality.  A solemn and pubic covenant between those who dedicate their lives to one another in the presence of God and the community of faith.  A covenant that reflects the image of God.  Ideally marriage is a community of love and devotion, made between two and maybe including another generation! 

Let us never forget, that wither we are married or single; all our relationships (with our spouse, friends, co-workers) have a sacred character.  We should be striving to treat each other accordingly. 

Homily for Sept. 30, 2012: Proper 21 B

My sisters and brothers, we are called to grow in our Christian lives of virtue and ministry.  Resting on our past goodness or successes simply does not cut it.

Our first reading today, from the book of Esther, is the final coup in a very dangerous game of political intrigue and racial hatred.  There is a lot of back ground to the story.

King Ahasuerus (probably 486-464 BC) has banished his Queen Vashti for disobedience.  Esther is a Jewish orphan who was raised by her cousin Mordecai.  When the king seeks a new queen, Mordecai offers her as a candidate, without revealing that she is Jewish.  She is chosen.  Mordecai later discovers a plot to assassinate the king; he tells Esther, who tips off the king; winning his great appreciation.  After the foiled assassination plot the King names Haman his vizier (prime minister).  Haman is an arrogant fellow how deeply resents Mordecai for the favor he has from the king and manipulates the king into ordering the extermination of the Jews, for disrupting the harmony of the kingdom.  He keeps secret from the king that Mordecai is one of the Jews and none know that Esther is also.  Esther could have just laid low; she probably would have been missed by the executioners.  But, at Mordecai’s urging she stands up to champion her people and puts her neck on the line in the process. 

As Queen she actually did not have free access to the King.  Anyone who came into the King's presence uninvited ran the risk of being killed on the spot.  She showed up in his throne room dressed in her full royal regalia and when he extended to her the privilege of speaking to him she invited him to a banquet she planned in his honor.  Our story today picks up the matter during that dinner. 

When the King learns that some of his most trusted advisers (and his Queen) are part of the Jews being exterminated by Haman, he realizes the man’s treachery and condemns him instead; finally making Mordecai the next Vizier.  It is a great story of intrigue, loyalty and clever maneuvering.  The point of which is that God watches over and inspires his people even while they are oppressed captives in a foreign land. 

In our second reading James runs through a check list of items before closing his letter.  This text shows us the biblical roots of the sacrament of anointing the sick, also called Extreme Unction.  Christian Tradition has held onto James description of this sacramental gift and we still trust its effectiveness in for physical and spiritual illness. 

Today’s gospel is a rather convoluted collection of sayings some of which are a good illustration of way reading the bible literally is dangerous.  Although there have been noted individuals who have taken the “cut off your body parts” literally that is not what this text really means.  In retelling Jesus challenge to his disciples Mark is using the time honored literary tool of Exaggeration.  We do this in our every day speech and writing as well.  Exaggeration puts strong emphasis on the point being made.  The real message here is to be dedicated to growing in virtue and holiness, removing from your life (or keeping in control) the things that cause you to sin.  It is a strong warning for us that resting on our successes is not a good thing.  We are to be dedicated to continuously growing in Christian virtue and mission.  It is a lifelong process!  We must always ‘step up to the plate” (as Esther did in her place) when God calls us to work for his kingdom!