Afleveringen
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The Rev. Canon Mary Carter Greene , Canon Pastor
Eucharist, Advent 4, - December 22, 2024 Grace Cathedral, San Francisco, CA
Micah 5.2-5a
Canticle 15 (Luke 1:46-55)
Hebrews 10.5-10
Luke 1:39-45 (46-55)
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The Rev. Canon Anna E. Rossi
Canon Precentor and Director of Interfaith Engagement
Zephaniah 3:14-20
Philippians 4:4-7
Luke 3:7-18
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Zijn er afleveringen die ontbreken?
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“Every valley shall be filled, and every mountain and hill shall be made low… and all flesh shall see the salvation of God” (Luke 3).
Grace Cathedral, San Francisco, CA 2E75
2 Advent (Year C) 8:30 and 11:00 a.m. Eucharist
Sunday 8 December 2024
Baruch 5:1-9
Canticle 16 (Luke 1:68-79)
Philippians 1: 3-11
Luke 3:1-6
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Advent 1 2024
The Rev. Cn. MC Greene
8:30 AM and 11:00 service
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Pope Pius IX instituted today's Feast of Christ the King, or the Reign of Christ, in a 1925 encyclical, a papal letter sent to the bishops of the Roman Church. The feast and its timing was incorporated broadly in Christian churches -- including ours -- through ecumenical and liturgical movements a few decades later. Even if we dismiss the notion of king as an outmoded overlord, we have taken that identity in Christ in baptism, and by virtue of that, must wrestle with that identity and the sacred principles that gave rise to today. In today's gospel, on the one hand, Pilate is trying Jesus: what have you done? And on the other hand, Jesus is recapitulating the trying question of the gospels: who do you say that I am?
The Rev. Canon Anna E. Rossi,
Canon Precentor and Director of Interfaith Engagement
The Reign of Christ, Year B:2 Samuel 23:1-7
Psalm 132:1-13, (14-19)
Revelation 1:4b-8
John 18:33-37
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“God we are your children and you love us with a perfect love.”
Grace Cathedral, San Francisco, CA 2E73, P25
26 Pentecost (28B) 11:00 a.m. and 6 p.m. Eucharist
Sunday 17 November 2024 | Stewardship Ingathering Sunday
1 Samuel 1:4-20
Canticle C
Heb. 10:11-14, 19-25
Mark 13:1-8
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“[A]nyone who hears my word and believes him who sent me has… passed from death to eternal life"(1 Thess. 4).
Sunday 10 November 2024 | Maurice Duruflé Requiem
Grace Cathedral, San Francisco, CA 2E72
Daniel 12:1-3
Psalm 130
1 Thessalonians 4:13–18
John 5:24-27
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Grace Cathedral, San Francisco, CA 2E71
All Saints Day 11:00 a.m. Baptism
Sunday 3 November 2024
Daniel 12:1-3
Psalm 24
Revelation 21:1-6a
John 11:32-44
“See I am making all things new… I am the Alpha and the Omega, the beginning and the end” (Rev. 21).
1. In three days there will be an election. We have heard about authoritarianism and the Deep State, that this might be the last election we will ever have. We have been told that the United States Department of Justice will seek retribution against political enemies, that doctors will be prosecuted for performing health procedures like abortions or gender transition therapies, that our own armies will be deployed against regular American citizens. We are afraid that our marriages will be declared invalid and that we will be singled out for persecution.
Candidates have said that America’s domestic enemies are more dangerous than our foreign ones. News broadcasters have told us that rather than protecting us from foreign dictators our political leaders admire them. We see signs that the meager efforts we are making to slow down climate change and species extinction may be undone. We have been told that the elections cannot be trusted, that immigrants are in some way unseen threats. We are reminded that the person we choose will alone have power to destroy life on earth by launching nuclear weapons.
There is so much more I could say about this but I don’t need to because we are all getting five text messages a day from politicians who act as if they know us, who talk as if they alone can save us.
In 1965, 70% of Americans said that religion is very important. In our time 45% of Americans agree with this statement. [i] Some may say that we are becoming less spiritual as a society. But one might argue instead that we are less likely to express our spirituality through religious institutions and more likely to invest other parts of our life with ultimate value.
The sociologist Max Weber (1865-1920) had a theory that the evolution of religious life has led us in the modern world to have seven “value spheres” that at times compete with each other. These include: religion, family, politics, economics, art, science and eroticism. Some thinkers today believe that as people participate less in religion they invest spiritual meaning in other spheres, particularly politics.
Philip Gorski writes, “the most important form of sacrality today is arguably “the political.” For the populist right, the sacred is most often “the nation,” or ”Christian nation” or “Hindu Civilization.” For the progressive left, the sacred is more often democracy or social justice... [N]ation and state, party and ideology, race and identity, have become sacred objects of devotion for many.” [ii]
Many of our most secular friends have become missionaries writing letters and visiting distant places trying to inspire people to vote. This makes sense since the political sphere has tremendous power to control taxation, wage nuclear war, curtail climate change, preserve democracy and balance inconceivable levels of wealth inequality.
2. In the time of Jesus the Romans mercilessly demanded that subject peoples worship the emperor as a god. The situation seemed hopeless. But according to the Gospel of John, “The light shines in the darkness, and the darkness did not overcome it.” John goes on, “the true light, which enlightens everyone, was coming into the world. He was in the world, and the world came into being through him; yet the world did not know him… but to all who received him he gave power to become children of God” (Jn. 1). This light which shone in Jesus still shines today.
The purpose of the Gospel of John is to draw us into a new world, into life in God. He writes about seven signs. The first happens when Jesus turns water into wine at a wedding in Cana of Galilee. And the last occurs when Jesus returns to enemy territory in order to bring his friend Lazarus back from the dead.
Jesus narrowly escapes being stoned to death in Judea for saying that, “The Father and I are one” (Jn. 10). Then he gets a message from two sisters that “the one you love is ill.” Jesus’ friends can hardly believe it when he tells them that he is going back to the place where he was almost killed.
The name Lazarus means “God is my help.” Jesus feels so deeply moved by the grief of Lazarus’ sisters Martha and Mary that he himself weeps. Jesus knows that bringing his friend back to life will lead to his own death. And this is exactly what happens. Later, the authorities reason that Jesus must die because by raising the dead he will inspire the masses who will then provoke the Romans to destroy the temple and their whole culture. High Priest Caiaphas says, “it is better to have one man die for the people than to have the whole nation destroyed” (Jn. 11).The pivotal moment occurs when Jesus says to Martha, “Did I not tell you that if you believed, you would see the glory of God?” The point of this is not that Martha’s believing has anything to do with her brother coming back to life. It is that Martha’s faith will help her to see the action of God that is already happening in Jesus.
3. And this is how faith is. We trust in God first and then we come to see the world in a completely new way. St. Augustine (354-430) was an African saint born in the fourth century. He calls this faith seeking understanding. We say yes and give our hearts to God. And then God opens our lives to the divine mystery.
St. Augustine helps me to understand these elections and Jesus’ invitation into a deeper reality. In 410 Rome was sacked. Pagans argued that this defeat happened because the gods were punishing the Romans for converting to Christianity. [iii] In response Augustine wrote his book The City of God.
In it Augustine describes two cities the earthly city and the city of God. These are not distinguished by jurisdiction or location. One is not on earth and the other in the skies. Instead, they are two fundamentally different ways of organizing human community. They are distinguished by their love. The earthly city revolves around love of self, the lust for power and domination.
The city of God is characterized by love of God and neighbor. Because God values human freedom we find ourselves in a shared territory that is occupied by citizens of both cities. Now is not a time for separating the wheat from the chaff, the sheep from the goats. We will not experience perfect justice, peace, goodness or beauty in this life. Politicians will always let us down.
In 418 Augustine puts this in another way when he writes to Boniface, the Roman general in charge of North Africa. Boniface wants to impose Christian practices with the sword. Augustine disagrees and writes, “We ought not to want to live ahead of time with only the saints and the righteous.” [iv] In other words we should not imagine that we will achieve the ideal in this world. Politics is the way that we live in the time we have now. We should expect disagreement, compromise, debate and be patient with those who disagree with us.
The message is simple on All Saint’s Day in San Francisco let politics have its place. But it should never become our god. Regardless of who is elected, our God is on the throne. Jesus, through his life and death ushers us into another reality. That light shines through our darkness.Last week after church I had lunch with our former bishop Bill Swing and Cricket Jones the wife of our longtime dean Alan Jones. Alan died in January and the three of us still look visibly upset when we talk about him together. Hesitantly I asked the two about their most powerful memories of Alan and Cricket’s wedding which took place in France at Chartres Cathedral.
Bishop Swing talked about drawers of vestments from the sixteenth century. Then Cricket described a moment from the service. She and Alan were perched on little chairs in front of the high altar. And as the bishop was going through the prayers she felt as if her little chair rose up into the air by four or five inches. And then she had a sense that all the saints who had ever been there were present with them. In her mind’s eye she could see them standing all around the apse on each other’s shoulders with such deep love. [v]
In three days there will be an election. But as we baptize children into the new life of Christ may the ones we love and all the saints be present with us. Let us have eyes to see that God is making all things new.
[i] “Forty-five percent of Americans say religion is "very important" in their life, with another 26% saying it is "fairly important" and 28% saying it's "not very important."
When Gallup first asked this question in 1965, 70% said religion was very important. That fell to 52% in a 1978 survey, but the percentage ticked up to nearly 60% between 1990 and 2005. Over the past 20 years, a declining share of Americans have said religion is important, dropping below 50% for the first time in 2019.” From, “How Religious Are Americans,” Gallup News, 29 March 2024. https://news.gallup.com/poll/358364/religious-americans.aspx
[ii] Robert Gorski, “Disenchantment of the World” or Fragmentation of the Sacred,” in Robert N. Bellah, Challenging Modernity (NY: Columbia University Press, 2024) 319.
[iii] In his book The City of God Augustine writes that rather than the gods protecting Rome, Rome protected her gods.
[iv] “At the heart of Augustine’s political wisdom is an awareness of what time it is. Late in his life, he counseled Boniface, a Roman general governing the precinct of Africa. In a letter from 418, Augustine addresses Boniface’s frustrations with uprisings and incursions by those who despise the Christian faith. Boniface thinks he knows what the kingdom of God is supposed to look like, and he’s tempted to impose it—to make the kingdom come. Augustine cautions the impatient ruler: “We ought not to want to live ahead of time with only the saints and the righteous.” Trying to “live ahead of time” means imagining we can achieve some ideal embodiment of justice—whether it’s utopia or the kingdom—by imposing our will. Politics, Augustine counsels, demands patience. Politics is the art of forging a life together in the now. The institutions of our republic and the practices of democracy are eroded precisely when we imagine that we can live ahead of time. Political liberalism is accumulated wisdom about how not to live ahead of time.” James K. A. Smith, “Wisdom from Augustine in an Election Year,” The Christian Century, November 2024. https://www.christiancentury.org/features/wisdom-augustine-election-year?check_logged_in=1
[v] The novelist Susanna Clarke in an interview with the New York Times says, ““I feel very strongly that if you could see the world as it really is, if you could get further beyond your ego and the sorts of ways in which we trap ourselves, if you could just see the world beyond, every moment would be miraculous.” https://www.nytimes.com/2024/10/25/books/susanna-clarke-strange-norrell-sequel-interview.html?campaign_id=69&emc=edit_bk_20241101&instance_id=138448&nl=books®i_id=13508633&segment_id=181999&user_id=f284507f51aad420f13c2727d615ae11
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The Twenty-Third Sunday after Pentecost: Proper 25
Grace Cathedral, San Francisco
October 27, 2024
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Job 38:1-7, 34-41
Hebrews 5:1-10
Mark 10: 35-45
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Jesus delivers a hard truth to the young man seeking eternal life: “Sell everything, give the proceeds to the poor and then come follow me.” We shouldn’t be surprised. Jesus’s words are often sharp and difficult, designed to slice through our defenses, excuses and comfortable structures. Why? Because he wants to see us healed, whole and living like beloved community. And he knows the only way we’ll get to that dream is if we reckon with the truth in love.
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Holy God so often we feel cut off from you and one another. Help us find our way to healing and hope, so that we can become new again. Amen.
Strikingly beautiful, Maria had deep dark eyes and long black hair. Superficially she seemed jaded, a kind of rebel. But if you took the time to really know her, she had great intelligence, sensitivity and heart. During my junior year of high school we were close friends. She used to talk about what it felt like getting painfully lost in the shuffle after her parents split up, about her resentful mother being left with almost nothing.
In those days divorce was suddenly becoming far more widespread and our society was not prepared. We did not know how to cope with divorce in a humane and grace-filled way. Divorce deeply affects all of us. Perhaps you have gone through a divorce yourself, or maybe it was your parents, your children, a close friend or work colleague. In our society really poor people, the ones who are barely making it, are far more likely to get divorced than wealthy people.
Being truly part of the human family means understanding how hard it can be to sustain a relationship and how much pain we can suffer when it breaks down. Many of us also have an experience of new life and joy on the other side of this suffering.
What does Jesus offer as we try to understand this feature of the human condition? Many preachers shy away from this complex topic and I worry a little about putting words into Jesus’ mouth and a lot about saying something that inadvertently harms you. But I believe that Jesus offers practical and real good news. But like all communication his words need to be interpreted and this requires difficult work. It is worth it because this teaching will lead us to wholeness and new life.
The context matters. Jesus has been teaching his disciples about becoming “servants of all.” [1] In fact he says that the world completely misunderstands servanthood. In Imperial Rome but also today we tend to think of servants as lower, lesser, outsiders compelled to work for those who are greater than they are. We easily slip into thinking that the great ones are those who coerce and control others. But Jesus turns this idea on its head. He tells his friends that serving others, especially vulnerable people, is the key to a meaningful life. He says that the greatest one will be servant of all.
Some Pharisees come to Jesus. The name Pharisee in Aramaic means “the ones who are set apart.” [2] They care intensely about determining what and who is pure. They are right to fear Jesus because he undermines this whole project. For Jesus there is one human family and no one is impure or left out. The Pharisees ask Jesus, “Is it lawful for a man to divorce his wife?” The narrator calls this question a trap. Whether Jesus says yes or no the Pharisees have a plan to condemn him.
Jesus understands that there is no right answer. He also knows what happened after King Herod and his former sister-in-law each divorced their spouses and married each other. John the Baptist criticized their marriage. And this led to his execution by Herod. Rather than trying to set a policy or law on divorce Jesus changes the question. Rather than asking if it is legal to divorce he asks us to consider what God wants for us.
During those times there were ethical disagreements concerning divorce. Some believed that the only justification for divorce was sexual infidelity. Others thought that a husband should be able to divorce his wife for pretty much any reason. According to the Book of Deuteronomy a man can write a certificate of divorce if his wife, “does not please him” or, “because he finds something objectionable about her” (Deut. 24:1-4).
This biblical passage puts all the power in the hands of the husband. It makes divorce the rule rather than an exception to be employed only after all other courses of action have failed. Most important this law endangers the most vulnerable people in society – women and children who could not own property and who depend for their well-being on the generosity of their husband and father. This actually describes the situation of my friend Maria.
Jesus hates just this kind of human suffering. You can almost hear him raise his voice as he says that the reason for a commandment permitting divorce is our “hardness of heart.” But note this. Jesus does not say Moses was wrong. Jesus does not say that the commandment permitting divorce should cease to be a law. Jesus is not forbidding divorce.
Instead he uses hyperbole to make a point. In our reading a few weeks ago Jesus said that, “if your eye causes you to sin, tear it out” (Mk. 9:47). Just as this is not a call for us to pluck out our eyes, Jesus describing remarriage as a kind of adultery does not mean that no one should ever get divorced. In every way Jesus says we are children of God and our actions have lasting effects on other children of God many of whom are far more vulnerable than we are.
Jesus is the same person who teaches us that the law was made for human beings not human beings for the law. Jesus’ point is not to shame people who have already suffered all the effects of a broken relationship. He is not trying to make people stay in a relationship that is abusive or in one that has clearly died. He is not trying to preserve relationships that continue to do damage to the people who are in them.
Instead Jesus is moving our attention from what the law permits to God’s dream for how our relationships could be. Describing this higher picture of marriage Jesus rejects the Pharisees’ approach which only sees the relationship from the perspective of the divorcing husband. In his words here Jesus treats women and men the same (he talks in equal terms about a man and a woman divorcing a spouse).
Jesus paints a picture of what love can become. He quotes the book of Genesis and talks about people leaving their families in order to be joined together. So often in my own life I think about the deep and miraculous truth that “the two shall become one flesh.” Adding to this Jesus says that, “what God has joined together, let no one separate.”
Let that sink in for a bit. Imagine two beings so united in purpose and affection that they become like one single entity. Imagine God as the source of our deepest relationships and actively at work in helping them to thrive.
I understand that marriage is not for everyone. Anyone entering into marriage needs to know that even in the best circumstances it can be hard work. Marriage involves renewing the relationship over and over again. Marriage requires wisdom, communication, perseverance, patience, courage, forgiveness and an openness to what is new and what cannot be controlled. It demands not just a commitment to the other person but to the relationship itself. To be strong a marriage requires a community of support like the one gathered here this morning.
Jesus wants us to know that there is more to life than feeling justified by the law and superior to another person. Jesus wants us to strive for goodness, to find the way that we are called to serve. But there are relationships that have become so broken that no matter how hard we try, they cannot be saved. Jesus speaks about this not because we have broken some rule and deserve to be punished, but because it is God’s nature to be present to help us when we are suffering. [3]
I began by sharing my fear of speaking about divorce with you today. I guess I really did not want to be misunderstood on this point. Jesus does not condemn people for being divorced. Fifty years ago Diane, my mother-in-law and one of the women I most admire, went through a divorce with my father-in-law. Because of this the church she grew up in utterly rejected her. For decades she never felt comfortable in a church and I did not talk to her about it. Some of you might remember that magical midnight Christmas mass ten years ago when she joined us.
Delayed by her flight, Diane hesitantly made her way down the center aisle to her pew. In all those years as family we had never worshiped together. In the middle of my sermon, preaching from this pulpit I immediately recognized her. I almost started crying tears of joy because she had come home – loved by God and by you the people who welcomed her.
Our reading today ends as Jesus’ disciples try to keep children from bothering him. Mark writes that Jesus feels “indignant” about this. He says, “Let the children come to me; do not stop them; for it is to such as these that the kingdom of God belongs.” Mark writes, “And [Jesus] took them up in his arms, laid his hands on them, and blessed them.”
This week I keep thinking of my high school friend Maria and Jesus taking her into his arms and blessing her. I imagine Jesus holding Diane with that smile from Christmas on her face and blessing her. And in my mind’s eye I see all the people who have suffered the effects of difficult marriages and divorce and he is reaching out to embrace and bless us.
[1] Matt Boulton, “One Flesh: Salt’s Commentary for the Twentieth Week after Pentecost, SALT, 1 October 2024. https://www.saltproject.org/progressive-christian-blog/2018/10/3/one-flesh-salts-lectionary-commentary-for-twentieth-week-after-pentecost
[2] “The appellation “Pharisee” is probably derived from the Aramaic word perishayya which means “the separated one.” Very likely the addresses of Mark’s story would not know that. But from previous narrative they have already learned that the Pharisees maintain a pollution system that separates the world into two realms of the clean and the unclean.” Herman Waetjen, A Reordering of Power: A Socio-Political Reading of Mark’s Gospel (Philadelphia: Fortress Press, 1989) 165.
[3] Canon Edie Weller writes about this in a sermon. She says, “Jesus was a realist. He knew that there are times when we can’t reach or maintain the kind of relationship that God might dream for us. There are times and circumstances which lead to broken relationships, from which – as hard as we might work at it – we cannot recover. Jesus speaks about this not because the death of a marriage is more sinful or worse in some way than other experiences of human brokenness. Rather he speaks about this because he cares about us. God’s grief in the face of our irreconcilable differences stems not from our having broken the rules or failed a divine test, but from God’s response to our experience of such pain.
Edie B. Weller, “Sermon for Sunday October 7, 2018 Twentieth Sunday after Pentecost, Year B (Proper 22), St. Peter’s Episcopal Church, Seattle, Washington. https://saintmarks.org/staff/the-rev-edie-weller/
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Genesis 28:10-17
Revelation 12:7-12
John 1:47-51
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What does vulnerability have to do with greatness? How is a defenseless child a portrait of God? Our reading from Mark's Gospel this week cuts hard against the grain of our obsessions with performance, perfection, achievement, and superiority. In likening the divine to a child, Jesus invites us to relinquish the deep fears we harbor around our own self-worth and value. At a cultural and political moment rife with harmful notions of "greatness," God lovingly offers us another way forward — a way of precarity and smallness. The question is: will we have the courage to receive it? -
“For what does it profit a man to gain the whole world, and to forfeit his life?” (Mk. 7).
Proverbs 1:20-33
Psalm 19
James 3:1-12
Mark 8:27-38
What does it mean to lose our life in order to save it?
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“Looking up to heaven [Jesus] and said… “Ephatha,” that is, “Be opened” (Mk. 7).
The Very Rev. Dr. Malcolm Clemens Young, Dean
Grace Cathedral, San Francisco, CA 2E58
16 Pentecost (Proper 18B) 11:00 a.m. Eucharist Sunday
8 September 2024, Congregation Sunday
Proverbs 22:1-2, 8-9, 22-23
Psalm 125
James 2:1-10, (11-13), 14-17
Mark 7:24-37
How can we open ourselves to God? When we go beyond the way others experience us, beyond who we think we are, we will encounter God. Today I am going to offer two pictures of this openness the first from Mark’s story of the Syrophoenician mother and the second from the ancient Book of Proverbs.
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Song of Solomon 2:8-13
James 1:17-27
Mark 7:1-8, 14-15, 21-23
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“Once there were three baby owls: Sarah and Percy and Bill. They lived in a hole in the trunk of a tree with their Owl Mother…” [1] These are the first lines in the children’s picture book Owl Babies. One night the three children wake up and find that their mother has gone.
The older two siblings have theories about where their mother went and wavering confidence that she will return. The youngest one Bill just repeats “I want my mommy.” It is a simple story about growing up, about the difficult task of learning to become separate from our parents. Sweet Alexandra loved owls, animals, babies and the experience of childhood itself. This was her favorite story and the basis for her nickname “Owlexandra” or just plain “Owl.”
It is hard to move gracefully from being a child to adulthood. It is hard to leave behind our childhood especially when we are very well adapted to it. It is hard to care for children in this time of transition. It is hard to be a child, or the friend of a child, who is becoming an adult.
Stories help to guide us as we make our way. Alexandra loved stories like Frozen, Wicked, and Hamilton. Her mother is American and her father is from England so they read quite a variety of stories including those of the British author Enid Blyton (1897-1968). In Five on a Treasure Island the first book in the Famous Five series, Julian, Dick and Anne are on their way to spend their first summer away from their parents, at the seashore home of their uncle and aunt, and their cousin Georgina and her dog Timmy.
“The car suddenly topped a hill – and there was the shining blue sea, calm and smooth in the evening sun…” At the house they meet their aunt for the first time (and they “liked the look of her”). She says, “Welcome to Kirrin [Bay]… Hallo, all of you! It’s lovely to see you… There were kisses all round, and then the children went into the house. They liked it. It felt old and rather mysterious somehow, and the furniture was old and very beautiful.” [2]
These books are filled with secret passageways, hidden treasure, stolen goods, old maps, smugglers, spies and suspicious strangers. But ultimately bravery, perseverance, kindness and loyalty are always rewarded. In the end everything is perfectly resolved and clear. You know where everyone stands. There is no gray area or ambiguity.
You might say that real life is not like this and you would be right. Each of us is a mixture of good and bad. But we need each other to remind us to feed what is good in us every day so that we grow in kindness.
I love the way Alexandra’s parents talk about her as a “gift from God” and uniquely filled with Christmas magic. In London her older sibling asked Father Christmas (or Santa Claus) for a little sister and ten months later she arrived. Alexandra was an angel in our Christmas pageant right here where I am standing. At the age of three she fell in love with the realistic looking babies in the FAO Schwartz store window. She loved children and animals. The Marin Primary motto is “treasuring childhood” and Alexandra did. She participated in theater, sports like cross country. She made art including a painting based on the work of Keith Haring.
One of the greatest treasures in this Cathedral is a triptych that Keith Haring (1958-1990) finished only weeks before his death from AIDS. It shows a mother holding her baby surrounded by joyful angels.
Alexandra knew that the most important question for a child is not what do you want to be when you grow up. It is who do you want to be; or better how do you want to be. Alexandra was empathetic, a thoughtful caregiver who valued kindness above everything else.
This way of being matches the values of this Cathedral where it is not about who is in or out, who is good or evil, who is saved or damned. The style of faith here is not about condemning other people or other religions. It is not overly preoccupied with the sin which is so evident in the world, the cruelty and unkindness that lead to tragedies like a young person’s death.
Instead we believe that God loves everyone without exception. We hold a faith that arises chiefly out of gratitude, out of an experience of nature’s beauty and the simple pleasure of being kind and helping the people who travel along with us. Jesus says, “Blessed are the pure in heart… Blessed are the peacemakers” and we try to be people who build bridges and look for the best in others. We sing “All things bright and beautiful, all creatures great and small, all things wise and wonderful, the Lord God made them all.” And in the midst of terrible tragedy we remember what a gift our life is.
At the end of the service my friend Luis will sing a poem by the sixteenth century Anglican priest George Herbert. It ends with these words. They are a kind of invitation to God. “Come, my Joy, my Love, my Heart: Such a Joy, as none can move: Such a Love, as none can part: Such a Heart, as joys in love.” Love and joy – these are the qualities exemplified by God. They are the possibilities that we realize in our own life.
Jesus does not say much about what happens after we die, about what the poet Mary Oliver calls “that cottage of darkness.” But he does say over and over that God is like a loving parent, an Owl Mother if you will, who always returns, who cares for us as every day of our life as we face the struggles of maturing.
And I imagine heaven as like the opening of an Enid Blyton book, the beginning of summer when suddenly we come across “the shining blue sea, calm and smooth in the evening sun,” and we are welcomed with “kisses all round” into an old house and a new adventure. And we will see again our lovely Owl as a kind of angel filled with kindness and the magic of Christmas.
[1] “Once there were three baby owls: Sarah and Percy and Bill. They lived in a hole in the trunk of a tree with their Owl Mother. The hole had twigs and leaves and owl feathers in it. It was their house.” Martin Waddell, Illustrated by Patrick Benson, Owl Babies (Cambridge, MA: Candlewick Press, 1992).
[2] Enid Blyton, Five on a Treasure Island Illustrated by Ellen A. Soper (NY: Hatchette Children’s Books, 1997 originally published in 1942), 7-9.
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“We have come to believe and know that you are the Holy One of God” (Jn. 6).
1 Kings 8:(1,6,10-11),22-30,41-43
Psalm 84
Ephesians 6:10-20
John 6:56-69
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1 Kings 2:10-12, 3:3-14
Ephesians 5:15-20
John 6:51-58
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