Renaissance Man

Holy Trinity Church in the News!

2015-09-28T14:54:00.001-07:00

Feast of St. Michael & All Angels
Patron of Police Officers

Celebrating First Responders - Holy Trinity Church, Covina

There was a nice write up about Holy Trinity Church in the San Gabriel Valley Tribune this Sunday after our special service honoring First Responders. Thank you Dave Erikson from brining this to my attention.

So very proud of our First Responders and the congregation of Holy Trinity Church for reaching out to them in word and deed.

Well done!

http://www.sgvtribune.com/social-affairs/20150927/covina-church-honors-prays-for-first-responders

“Why do your disciples not live according to the tradition of the elders, but eat with defiled hands?”

2015-09-02T08:00:00.004-07:00

Sermon for the Fourteenth Sunday after Pentecost – Year B 2015

In the name of the X Father, and of the Son, and of the Holy Spirit. Amen.

The word tradition has a complicated past. Originally the word meant surrender or betrayal. When used as a legal term the word tradition has to do with the act of delivering something into the hands of another person. For Jews tradition usually refers to the laws and teachings (the Torah) that were given to Moses on Mount Sinai and handed down to the people of Israel.

The Jews were also given a series of precepts to rule their moral and social lives. This included what has come to be called the Holiness Code. The Holiness Code is a term used by Biblical scholars to refer to chapters 17-26 of the book of Leviticus. The name comes from the repeated use of the word ‘Holy’ throughout the text. For scholars who follow the documentary hypothesis, the Holiness Code represents an earlier text that was edited and inserted by the priests who served the Temple in Jerusalem. It is thought that the priests included these regulations because they wanted to extend the practice of holiness to the laity.

Perhaps a better name for this section is ‘The Holiness Collection’. This is because the collection is not really a coherent code, but includes numerous repetitions and a few contradictions. It contains rules for slaughtering animals. It forbids breeding two different animals, wearing clothes woven from two different fabrics, eating shellfish, and warns against sexual immorality. It also gives rules for the washing of hands and for bathing the body.

Nonetheless, Christians have a complex relationship with Old Testament traditions. By the time of Jesus, the great moral principles God had given to Moses in the Ten Commandments had been turned into hundreds of ceremonial rules. People who obeyed the rules thought they were living holy lives. Jesus told his disciples that he did not come to abolish the Law or the Prophets but to fulfill them. (Matthew 5:17–18)

Christians have struggled to understand exactly what Jesus meant. At first reading, this seems to say that all the Old Testament rules and rituals must still be observed. But Jesus and His disciples did not observe many of those rules and rituals, so it could not mean that. There are some who believe we must follow the entire Purity Code. There are others who appear to pick and choose from the list what suits their prejudice. They appear fixated on sexual immorality and pointing out other people’s sins.

Our church celebrates many beautiful rituals and traditions. They can enhance our worship and enrich our lives. Others have been dropped from our liturgies because they reflect the prejudice of another time. For example, our Holy Week and Easter liturgies no longer refer to ‘those perfidious Jews’ because the language was anti-Semitic and had been used to condone violence. Rituals and traditions are passed along to us, not always with clear understanding of their meanings and context.

I remember the story of how one church would always begin their procession into the church by turning to the right and bowing towards the empty wall. The new priest could not figure out why this was done. Finally an old parishioner told him that there used to be an image of the Blessed Virgin Mary on the wall. It had been taken down years ago, but the people still observed the tradition.

Sometimes it is necessary to question what we do in God’s name. Sometimes it is important to review our patterns of worship and rituals to see how well they serve us now, what their meaning is for us now. Sometimes it is enough to ask the questions. Sometimes we need to temporarily set something aside or leave it all together.

In Saint Matthew’s Gospel Jesus teaches us that both old and new traditions are important. “Therefore every scribe who has been trained for the kingdom of heaven is like the master of a household who brings out of his treasure what is new and what is old.” (Matthew 13:51-52) Whenever our traditions alienate and demean another’s humanity we are betrayed by them.

The measuring stick for all of our traditions is the law of love. The overriding message of Jesus was love. Jesus modeled love, Jesus preached love, and Jesus was love. As Christians who desire to do and live the will of Jesus we are morally obligated to always err on the side of love. This should lead us as to the most obvious, and most important of all Christian traditions, captured so beautifully by the words of Saint Paul:

Love never ends. But as for prophecies, they will come to an end; as for tongues, they will cease; as for knowledge, it will come to an end. For we know only in part, and we prophesy only in part; but when the complete comes, the partial will come to an end. When I was a child, I spoke like a child, I thought like a child, I reasoned like a child; when I became an adult, I put an end to childish ways. For now we see in a mirror, dimly, but then we will see face to face. Now I know only in part; then I will know fully, even as I have been fully known. And now faith, hope, and love abide, these three; and the greatest of these is love. (1Corinthians 13:8-13) Amen.

¿Por qué tus discípulos no siguen la tradición de nuestros antepasados, sino que comen con las manos impuras?

2015-09-02T07:58:00.003-07:00

En el nombre del Padre X, y del Hijo, y del Espíritu Santo. Amén.

La palabra tradición tiene un pasado complicado. Originalmente la palabra significaba la rendición o la traición. Cuando se utiliza como un término legal la palabra tradición tiene que ver con el acto de entrega de algo en las manos de otra persona. Para Judíos tradición generalmente se refiere a las leyes y enseñanzas (la Torá) que se les dio a Moisés en el Monte Sinaí y se la entregó a los hijos de Israel.

Los Judíos también se les dio una serie de preceptos para gobernar sus vidas morales y sociales. Esto incluye lo que ha dado en llamarse el Código de Santidad. El Código de Santidad es un término usado por los estudiosos de la Biblia para referirse a los capítulos 17-26 del libro de Levítico. El nombre proviene del uso repetido de la palabra "Santo" en todo el texto. Para los estudiosos que siguen la hipótesis documental, el Código de Santidad representa un texto anterior que fue editado y se inserta por los sacerdotes que servían al templo de Jerusalén. Se cree que los sacerdotes incluyen estas regulaciones porque querían extender la práctica de la santidad de los laicos.

Tal vez un mejor nombre para esta sección es "La Colección Santidad”. Esto es porque la colección no es un código de verdad, sino que incluye numerosas repeticiones y unas pocas contradicciones. Contiene reglas para el sacrificio de animales. Se prohíbe la cría de dos animales diferentes, vestir ropas tejidas con dos tejidos diferentes, comer mariscos, y advierte contra la inmoralidad sexual. También da las reglas para el lavado de manos y para bañar el cuerpo.

Sin embargo, los cristianos tienen una relación compleja con las tradiciones del Antiguo Testamento. En la época de Jesús, los grandes principios morales que Dios había dado a Moisés en los Diez Mandamientos se habían convertido en cientos de reglas ceremoniales. Las personas que obedecían las reglas pensaban que estaban viviendo vidas santas. Jesús dijo a sus discípulos que él no vino a abolir la ley o los profetas sino a dar cumplimiento. (Mateo 5: 17-18)

Los cristianos han luchado para entender exactamente lo que Jesús quería decir. En la primera lectura, parece que decir que todavía se deben observar todas las reglas y rituales del Antiguo Testamento. Pero Jesús y sus discípulos no observan muchas de esas reglas y rituales, así que no podría significar eso. Hay algunos que creen que debemos seguir todo el Código de Santidad. Hay otros que parecen escoger y elegir de la lista de lo que conviene a sus prejuicios. Aparecen obsesionado con la inmoralidad sexual y señalando los pecados de los demás.

Nuestra iglesia celebra muchos rituales y tradiciones hermosas. Pueden mejorar nuestra adoración y enriquecer nuestras vidas. Otros se han caído de nuestras liturgias porque reflejan el perjuicio de otro tiempo. Por ejemplo, nuestras liturgias de Semana Santa y de Pascua ya no se refieren a "los Judíos pérfidos' porque el lenguaje era antisemita y que había sido utilizado para condonar la violencia. Rituales y tradiciones se pasan junto a nosotros, no siempre con clara comprensión de su significado y contexto.

Recuerdo la historia de cómo una iglesia siempre comenzaría su procesión en la iglesia, girando hacia la derecha e inclinándose hacia la pared vacía. El nuevo sacerdote no podía entender por qué esto se hizo. Finalmente un viejo parroquiano le dijo que solía haber una imagen de la Santísima Virgen María en la pared. Se había bajado hace años, pero la gente todavía sigue la tradición.

A veces es necesario cuestionar lo que hacemos en nombre de Dios. A veces es importante revisar nuestros patrones de culto y rituales para ver lo bien que nos sirven ahora, cuál es su significado para nosotros ahora. A veces es suficiente para hacer las preguntas. A veces tenemos que establecer temporalmente algo de lado o salir todos juntos.

En el Evangelio de San Mateo Jesús nos enseña que las antiguas y nuevas tradiciones son importantes, "Cuando un maestro de la ley se instruye acerca del reino de los cielos, se parece al dueño de una casa, que de lo que tiene guardado sabe sacar cosas nuevas y cosas viejas." (Mateo 13: 51-52) Cuando nuestras tradiciones rechazan y degradan la humanidad de otros somos traicionados por ellas.

La vara de medir para todos de nuestras tradiciones es la ley del amor. El mensaje principal de Jesús era el amor. Jesús modeló amor, Jesús predicó el amor, y Jesús era el amor. Como cristianos que desean hacer y vivir la voluntad de Jesús estamos moralmente obligados a errar siempre del lado del amor. Esto nos debe llevar en cuanto a la más obvia, y más importante de todas las tradiciones cristianas, capturado tan bien por las palabras de San Pablo:

El amor jamás dejará de existir. Un día el don de profecía terminará, y ya no se hablará en lenguas, ni serán necesarios los conocimientos. Porque los conocimientos y la profecía son cosas imperfectas, que llegarán a su fin cuando venga lo que es perfecto. Cuando yo era niño, hablaba, pensaba y razonaba como un niño; pero al hacerme hombre, dejé atrás lo que era propio de un niño. Ahora vemos de manera indirecta, como en un espejo, y borrosamente; pero un día veremos cara a cara. Mi conocimiento es ahora imperfecto, pero un día conoceré a Dios como él me ha conocido siempre a mí. Tres cosas hay que son permanentes: la fe, la esperanza y el amor; pero la más importante de las tres es el amor. (1 Corintios 13: 8-13) Amén.

Celebrating our third anniversary of ministry together at Holy Trinity Church and La Capilla

2015-08-17T13:25:00.003-07:00

Thanks to everyone who made Sunday's celebration of Bolivian culture such a success. What a pleasure to experience Bolivian music and dances while enjoying a traditional feast. Such generosity of spirit!
One of the most moving moments for me was after the Morenada (an Afro-Bolivian dance) when the entire company knelt in prayer before the Virgen de Urkupiña.
Our diversity and hospitality in Christ's name enriches our worship, our mission and our lives.
...

For more information: http://www.notesonslowtravel.com/famous-traditional-dances…/

"¿Cómo puede éste darnos a comer su propia carne?"

2015-08-17T13:08:00.000-07:00

En el nombre de la X Padre, y del Hijo, y del Espíritu Santo. Amén.

Seamos honestos. Hay algunas partes de la Biblia que son difíciles de oír. Cuando Jesús dijo a sus seguidores que si no comen su carne y beben su sangre no tienen vida en sí mismos quedaron confusos. Los judíos discutieron entre sí, diciendo: "¿Cómo puede éste darnos a comer su propia carne?" Hasta este momento Jesús se estaba comparando a sí mismo con el Pan del Cielo, pero ahora incluía su sangre como ser necesario para la vida. Este fue problemático a su audiencia judía. El consumo de su sangre se considera un pecado de Israel. ¿Qué estaba Jesús tratando de decir?

Los eruditos bíblicos se apresuran a señalar que cuando Jesús habla acerca de dar su carne para la vida del mundo que está apuntando a su muerte en la cruz. El comer su carne y beber su sangre es impensable si no se entiende a la luz de su sangrienta crucifixión. A través de su cuerpo y la sangre se forja un nuevo pacto y a través de ella nos encontramos con nuestra salvación.

Todo esto es cierto, pero tal vez Jesús dijo lo que dijo porque tenía la intención de ser literal e indignante, contundente y metafórico. Estas palabras fuertes hacen claramente referencia a la Cena del Señor, nuestra comida sacramental, donde, según el Libro de Oración Común, se hace presente el sacrificio de Cristo.

En él estamos unidos con Cristo. Nos convertimos en uno con Dios y entre sí. Un lazo místico se forma... una conexión intemporal y hereditaria. Nos alimentamos y el empuje hacia el mundo para difundir el Reino de Dios. Alexander Schmemann, en su libro Para la Vida del Mundo: Sacramentos y la Ortodoxia, escribió que "La liturgia de la Eucaristía se entiende mejor como un viaje o una procesión. Es el camino de la Iglesia en la dimensión del Reino".

Hace solo tres años esta capilla fue re dedicada en oración solemne y con la esperanza que se convertiría en un lugar de acogida y refugio. Dedicada a Dios en nombre de su amada madre, Nuestra Señora de Guadalupe, dando la bienvenida a todas las personas de cerca y de lejos para unirse a la procesión. Viajamos al corazón de Dios. Tenemos el placer de servir a nuestro Señor donde quiera que lo encontremos. Muchas veces lo encuentran en el extranjero, en los pobres y desamparados, en los enfermos y dolientes, en los marginados y temerosos. Nuestro viaje nos ha llevado a través de las Estaciones de la Cruz en la Ciudad, hemos apoyado a los hombres y mujeres que nos sirven como oficiales de policía y los equipos de rescate durante la Fiesta de San Miguel y Todos los Ángeles, y hemos caminado con María y José durante Los Posadas, y se enteró de lo que significa ser desplazadas y sin hogar. Pronto la procesión nos llevará a Covina Park, donde tenemos la intención de hacer lo que podamos para ayudar a alimentar a los hambrientos.

Por qué hacemos esto? Porque una vez que haya festejado en el cuerpo y sangre de Cristo, una vez que permanecéis en Cristo, nos permite estar rotos; él nos concede el privilegio de dejar su vida y amar y fluir a través de nosotros. Hemos aprendido a decir humildemente junto con Cristo: "Yo soy el Pan de vida. El que viene a mí no tendrá hambre. El que cree en mí no tendrá sed." Si usted está buscando un hogar espiritual, en la necesidad de alimento que lleva a la vida, y están dispuestos a caminar con nosotros un tiempo, son muy bienvenidos aquí. Amén.

“How can this man give us his flesh to eat?”

2015-08-17T12:43:00.001-07:00

Sermon for the Twelfth Sunday after Pentecost – Year B 2015

In the name of the X Father, and of the Son and of the Holy Spirit. Amen.

Let’s be honest. There are some parts of the Bible that are difficult to hear. When Jesus told his followers that unless they eat his flesh and drink his blood they have no life in themselves they were confused. The Jews argued among themselves, saying, “How can this man give us his flesh to eat?” Up to this point Jesus was comparing himself to the Bread from Heaven, but now he included his blood as necessary for life. This was troublesome to his Jewish audience. The consumption of blood was considered a sin to Israel. What was Jesus trying to say?

Biblical scholars are quick to point out that when Jesus speaks about giving his flesh for the life of the world he is pointing to his death on the cross. The eating of his flesh and the drinking of his blood is unthinkable unless it is understood in light of his bloody passion and crucifixion. Through his body and blood a new covenant is forged and through it we find our salvation.

This is all true but perhaps Jesus said what he said because he intended to be literal and outrageous, blunt and metaphorical. These strong words clearly make reference to the Lord’s Supper, our sacramental meal, where, according to the Book of Common Prayer, the sacrifice of Christ is made present.

In it we are united with Christ. We become one with God and one with one another. A mystical bond is formed… a timeless connection and heritage. We are nourished and thrust out into the world to spread the Kingdom of God. Alexander Schmemann, in his book For the Life of the World: Sacraments and Orthodoxy, wrote that “The liturgy of the Eucharist is best understood as a journey or procession. It is the journey of the Church into the dimension of the Kingdom.”

Three short years ago this chapel was rededicated in solemn prayer and hope that it would become a place of welcome and refuge. Dedicated to God and named for his beloved mother, Our Lady of Guadalupe, we welcome all people from near and far to join the procession. We journey to the heart of God. We take great pleasure in serving our Lord where ever we find him. Many times we find him in the stranger, in the poor and marginalized, in the sick and suffering, in the outcast and fearful. Our journey has taken us through our now annual Stations of the Cross in the City, we have stood by the men and women who serve us as Police Officers and First Responders during the Feast of St. Michael and All Angels, we regularly collect food for our local food bank (A.C.T.I.O.N. Food Pantry) and we have walked with Mary and Joseph during Los Posadas, and learned what it means to be displaced and homeless. Soon the procession will lead us to Covina Park where we plan to do what we can to help feed the hungry.

Why do we do this? Because once you have feasted on the body and blood of Christ, once you abide in Christ, he allows us to be broken; he grants us the privilege of letting his life and love pour through our own. We have learned to humbly say along with Christ, “I am the Bread of life, you who come to me shall not hunger; and who believe in me shall not thirst.” If you are looking for a spiritual home, in need of nourishment that leads to life, and are willing to walk with us a while, you are most welcome. Amen.

New Dreams

2015-08-14T21:45:00.003-07:00

Sermon for the Fourth Sunday of Advent 22 December 2013

+ In the Name of the Father, and of the Son, and of the Holy Spirit. Amen.

Some people dream of becoming an actor, a fireman, an astronaut, or president. I dreamed about becoming a singer. My Dad told me I sang too loud. I felt like the ugly duckling. My voice did not fit the songs everyone sang around the piano. Popular songs required a voice that is mostly flat and without vibrato. I sang in choir, school musicals, I worked at a theater during the Summer months and once sang in a professional production of Cabaret. Nonetheless, I did not feel comfortable with my voice and I could not afford a voice teacher. It was not until college that I found my way. I was taking music classes at Santa Monica City College at night and working during the day. One night as I walked down the hall towards my music theory class I saw an advertisement for a Music Scholarship in the Arts. From that moment on I could think of nothing else but winning that scholarship. I thought I might have a better chance of winning the scholarship if the music faculty knew me. So I signed up for classes in Piano, Voice, Music History, and Composition. I worked hard. After a year went by I finally auditioned for the scholarship. Over a hundred gifted students auditioned.

It is important to dream. In the Proverbs of Solomon it says that “Where there is no vision, the people perish.” (Prov. 29:18) Athletes are taught to imagine what it feels like to win the race and hear the crowd cheer. To have a dream is to have hope. Your dreams may change. Some may fall away. Yet it is important to live with hope. It is important to work hard towards worthy goals. It is important to develop a vision for life that takes into account the gifts God has given us. We need a plan or a vision in order to keep our hope active and alive.

Joseph came from a long line of dreamers. He dreamed that his family was in danger. If he told anyone in Bethlehem that King Herod wanted to kill his newborn son they would have laughed at him. He left for Egypt before any soldier knocked on the door and saved the lives of his son and his wife. What did it feel like to believe in something that could not be seen or proven?

I believe God plants dreams in our hearts, whispers his will for us when we are receptive, and helps us to achieve his will for us in time. The dreams may not make sense initially. They can take years to mature. The dreams may appear to die only to return unexpectedly.

I once dreamed of becoming a priest. This was strange because I was raised Lutheran and Lutherans have pastors not priests. Still I have always taken my dreams seriously even when they do not make sense. In my case the dream of becoming a priest was put on a shelf while I tested out other dreams.

I won the music scholarship. I was awarded a mentor who became a trusted friend. I learned how to sing. I learned how to perform and how to deal with my nerves before going on stage. Even though I did not continue to pursue a music career the things I learned helped me in unexpected ways. I became a Corporate Trainer. Performing and preparing to perform are similar tasks to teaching. The experience of equipping men and women for success, and the lessons learned in marketing & communications and new technologies as a Corporate Trainer will come in handy in helping our congregation grow. As the Apostle Paul said, “We know that all things work together for good for those who love God, who are called according to his purpose. For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn within a large family.” (Romans 8:28-39) We are a family.

I pray that God will plant new dreams in our hearts this year and that we will be receptive to God’s voice. “For I know the plans I have for you,” declares the Lord, “plans to prosper you and not to harm you, plans to give you hope and a future.” (Jeremiah 29:11) Amen.

Come away to a deserted place all by yourselves and rest a while

2015-07-20T14:35:00.002-07:00

Sermon for the Eighth Sunday after Pentecost – Year B 2015

In the name of the Father, and of the Son and of the Holy Spirit. Amen.

Jesus said to his disciples, “Come away to a deserted place all by yourselves and rest a while.” Perhaps because this is July, the month of vacations, this scripture pulls at my heart. Finding time for rest and refreshment is important. Just the thought of getting away brings a smile to our faces. Some of us have thought about taking a cruise. Some of us are looking forward to a European vacation. A few of us want to return to the place of our birth and reconnect our family and friends.

One summer my family traveled from Wisconsin to Canada, and down the Saint Lawrence Seaway, spending time in New York, Philadelphia, Washington, D. C. and Virginia. The funny thing about traveling is that no matter where we go we cannot escape ourselves. My family had traveled together for over a week and the car seemed to be getting smaller and smaller. When we finally got to Washington, D. C. it was already dark. The map told us that the hotel was close, but we couldn’t figure out how to get there. Every time we tried to turn towards the hotel we were stopped by railroad tracks. This happened about four or five times. Then in desperation my dad told us to brace ourselves as he drove onto the tracks until he found a road to the hotel. My mom was mad, but, to be honest, we were all glad to get to the hotel. We all needed to rest.

Finding enough time for rest and renewal is important both physically and spiritually. Our Jewish brothers and sisters still observe the Sabbath from sundown on Friday to sundown on Saturday. They greet one another saying ‘Shabbat Shalom’ which means ‘Sabbath Peace’. In a sense they are wishing each other rest, wholeness, and peace. The Sabbath helps us sanctify time through sanctioned forms of rest and inaction. Writer Michael Fishbane writes about the benefits of observing the Sabbath:

One enters the sphere of inaction through divestment, and this release affects all the elements of the workaday sphere. Business activity and exchange of money are forbidden, and one is urged not just to desist from commerce but to develop more interior spheres of settling the mind from this type of agitation…. Slowly under these multiple conditions, a sense of inaction takes over, and the day does not merely mark the stoppage of work or celebrate the completion of creation, but enforces the value that the earth is a gift of divine creativity, given to humankind in sacred trust.

Most Christians pay little attention to the Sabbath. Early Christians originally observed the Jewish Sabbath; we have evolved over time to recognize Sunday as the Christian Sabbath. The Sunday Sabbath has been observed through the centuries but has fallen out of favor today. Puritan settlers brought their understanding of Sabbath observance to the American Colonies. A description of their practice and its significance can be found in the Westminster Confession of Faith of 1646 (Chapter 21, Of Religious Worship, and the Sabbath Day, sections 7-8).

They believed that the Commandment to observe the Sabbath applied to Christians. One day in seven was appointed to be kept holy until the end of the world. On this day people of faith observed a holy rest from their own works, words, and thoughts about their worldly employments and recreations. They also set aside time for public and private worship and works of mercy.

In the southern states there were Blue Laws that restricted the sale of alcohol and certain activities on Sundays. When I was growing up we worked hard to spend time together as a family on Sunday. The Sunday afternoon meal was a time for conversation, laughter, and storytelling. I am not necessarily trying to bring back a strict Sabbath observance. I do want to point that we have lost something when we rush from soccer practice to secular activities and neglect that which is most important.

Jesus asked his disciples to come away and rest a while. In the midst of their busy lives and ministry the disciples had little time for rest, let alone time to eat and sleep. In order to find time to rest, to pray, to go to church, to volunteer for one of our outreach opportunities or even to spend time together as a family, we need to schedule it. Our lives need balance. To the degree possible we must try to bring the qualities of inaction and rest into our hearts and minds.

Jesus, the Prince of Peace, is the source of inner peace. He is the cornerstone of a stable and balanced life. If you are listening you may hear him calling you: Come to me, all you that are weary and are carrying heavy burdens, and I will give you rest. Take my yoke upon you, and learn from me; for I am gentle and humble in heart, and you will find rest for your souls. (Matthew 11:28-29) Amen.

Vengan, vamos nosotros solos a descansar un poco en un lugar tranquilo.

2015-07-20T14:29:00.002-07:00

En el nombre del Padre X, y del Hijo, y del Espíritu Santo. Amén.

Jesús dijo a sus discípulos: "Vengan, vamos nosotros solos a descansar un poco en un lugar tranquilo." Tal vez porque se trata de julio, el mes de las vacaciones, esta escritura me llega al corazón. Encontrar tiempo para el descanso y refresco es importante. Sólo la idea de alejarse trae una sonrisa a nuestras caras. Algunos de nosotros hemos pensado en tomar un crucero. Algunos de nosotros estamos con ganas de unas vacaciones en Europa. Algunos de nosotros queremos volver al lugar de nuestro nacimiento y volver a conectar a nuestra familia y amigos.

Una vez en el verano mi familia viajo de Wisconsin a Canadá, y de regreso bajamos por el camino de San Lorenzo, pasando un tiempo en Nueva York, Filadelfia, Washington, DC y Virginia. Lo más gracioso de viajar es que no importa a dónde vamos, no podemos escapar de nosotros mismos. Mi familia había viajado junta durante más de una semana y el coche parecía estar cada vez más pequeño. Cuando finalmente llegamos a Washington, DC ya estaba oscuro. El mapa nos dijo que el hotel estaba cerca, pero no pudimos encontrar la manera de llegar allí. Cada vez que intentamos girar hacia el hotel fuimos detenidos por las vías del ferrocarril. Esto paso unas cuatro o cinco veces. Luego, en la desesperación mi papá nos dijo que nos agarramos fuerte mientras el conducía sobre las vías del tren hasta encontrar un camino al hotel. Mi mamá estaba muy molesta, pero, para ser honesto, todos estábamos contentos de llegar al hotel. Todos necesitábamos descansar.

Nuestros hermanos y hermanas judíos todavía guardan el sabbat desde la puesta de sol del viernes hasta la puesta de sol del sábado. Se saludan unos a otros diciendo 'Shabbat Shalom’ que significa ‘la paz de Sabbat'. En cierto sentido, se desean mutuamente integridad, descanso y paz. El sábado nos ayuda a santificar el tiempo a través de formas aprobadas de descanso e inacción. El escritor Michael Fishbane escribe acerca de los beneficios de guardar el sábado:

Uno entra en la esfera de la inacción a través de la desinversión, y esto afecta a la liberación de todos los elementos de la esfera del trabajo cotidiano. La actividad empresarial y el intercambio de dinero están prohibidos, y lo que se pide no sólo a abstengan del comercio sino también para desarrollar las esferas interiores de resolver la mente de este tipo de agitación.... Lentamente bajo estas condiciones múltiples, una sensación de falta de acción se hace cargo, y el día no se limita a marcar la suspensión del trabajo o celebrar la finalización de la creación, pero hace cumplir el valor que la tierra es un don de la creatividad divina, dado a la humanidad en la sagrada confianza.

La mayoría de los cristianos prestan poca atención al Sabbat. Los primeros cristianos observaron originalmente el sábado judío; hemos evolucionado con el tiempo para reconocer el domingo como el día de reposo cristiano. El domingo día de reposo se ha observado a través de los siglos, pero ha caído en desgracia en la actualidad. Colonos puritanos trajeron su comprensión de guardar el sábado a las colonias americanas. Una descripción de su práctica y su significado se puede encontrar en la Confesión de Fe de Westminster de 1646 (capítulo 21, de culto religioso, y el día de reposo, las secciones 7-8).

Ellos creían que el mandamiento de guardar el día de reposo aplica a los cristianos. Un día de cada siete fue designado para ser santificado hasta el fin del mundo. En este día la gente de fe guarda un santo descanso de sus propias obras, palabras y pensamientos acerca de sus empleos y recreaciones mundanas. También reservan tiempo para la adoración pública y privada y las obras de misericordia.

En los estados del sur tenían Leyes Azules las cuales restringían la venta de alcohol y ciertas actividades los domingos. Cuando yo estaba creciendo trabajábamos duro para pasar tiempo juntos como una familia el domingo. La comida de la tarde del domingo fue un tiempo para la conversación, risas, y contarnos historias. No estoy necesariamente tratando de traer de vuelta a una estricta tradición de guardar el Sabbat. Yo quiero señalar lo que hemos perdido cuando nos apresuramos a la práctica de fútbol y actividades seculares.

Jesús preguntó a sus discípulos que se fuera a descansar un rato. En medio de sus ocupadas vidas y ministerios de los discípulos tenían poco tiempo para el descanso, y mucho tiempo a solas para comer y dormir. Con el fin de encontrar tiempo para descansar, para rezar, ir a la iglesia, para ser voluntario para una de nuestras oportunidades de alcance o incluso pasar tiempo juntos como una familia, tenemos que programarnos. Nuestras vidas necesitan equilibrio. En la medida de lo posible debemos tratar de llevar las cualidades de la inacción y el descanso en nuestros corazones y mentes.

Jesús, el Príncipe de la Paz, es la fuente de la paz interior. Él es la piedra angular de una vida estable y equilibrada. Si estás escuchando es posible que escuches que él te llama: Venid a mí todos los que estáis trabajando y están llevando pesadas cargas, y yo os haré descansar. Llevad mi yugo sobre vosotros, y aprended de mí; que soy manso y humilde de corazón, y hallaréis descanso para vuestras almas. (Mateo 11: 28-29) Amén.

Una oración para los padres

2015-06-20T22:47:00.003-07:00

Dios, Padre nuestro, te damos gracias y alabanza para padres jóvenes y viejos.

Oremos por los padres jóvenes, que recién abrazan la vocación; Que encuentren el coraje y la perseverancia para equilibrar el trabajo, la familia y la fe en la alegría y sacrificio.

Oremos por nuestros propios padres. Que San José los proteja y ore por ellos.

Oremos por hombres que no son padres, pero son mentores y nos guían con amor y consejo paternal.

Recordemos a los padres, abuelos y bisabuelos que ya no están con nosotros, pero que viven para siempre en nuestra memoria y nos nutren con su amor. Amén.

A Prayer for Fathers

2015-06-20T22:46:00.001-07:00

God our Father, We give you thanks and praise for fathers young and old.

We pray for young fathers, newly embracing their vocation; May they find courage and perseverance to balance work, family and faith in joy and sacrifice.

We pray for our own Fathers. May Saint Joseph protect them and pray for them.

We pray for men who are not fathers but still mentor and guide us with fatherly love and advice.

We remember fathers, grandfathers, and great grandfathers who are no longer with us but who live forever in our memory and nourish us with their love. Amen.

Lo despertaron y le dijeron: "Maestro, ¿no te importa que perezcamos?

2015-06-20T22:34:00.005-07:00

En el nombre de la X Padre, y del Hijo, y del Espíritu Santo. Amén.

Mi profesor de Homilética me dijo una vez que siempre hay varios textos disponibles para un sermón. Contamos con las lecturas del Testamento Hebreo, el salmo designado, el Nuevo Testamento, y una selección de uno de los cuatro Evangelios. Ella también dijo que era importante tener en cuenta el contexto particular de la comunidad de culto y eventos importantes que dan forma y nos mueve. Muchos de nosotros, incluido yo mismo, hemos sido entristecidos por el trágico suceso que tuvo lugar en Charleston, Carolina del Sur.

La noche del miércoles, un hombre blanco de veintiún años de edad le preguntó si podía sentarse con un pequeño grupo de cristianos que eran parte de una reunión de estudio bíblico y oración que tendrá lugar en la histórica Iglesia Emanuel Africana Metodista Episcopal. Después de sentarse con ellos por espacio de una hora, se levantó y comenzó a disparar. Seis mujeres y tres hombres perdieron la vida. Una pequeña muchacha de cinco años de edad se hizo la muerta para sobrevivir. Él separó a una mujer por que él quería que ella contara su historia. Quería empezar una guerra racial porque era temeroso de la gente negra. Tenía miedo de que estuvieran tratando de apoderarse del país.

El gobernador de Carolina del Sur, Nikki Haley, declaró: "A pesar de que todavía no sabemos todos los detalles, sí sabemos que nunca vamos a entender lo que motiva a nadie a entrar en uno de nuestros lugares de culto y tomar la vida de otro." Con el debido respeto, esto es una declaración cobarde y que no es cierto. Tal vez ella dijo esto por ignorancia o, más probablemente, por conveniencia política. Lo que sí sabemos, que motivó a este terrorista doméstico - fue el racismo. El joven estaba lleno de odio. Él estaba lleno de miedo. Él dijo: "Estoy aquí para disparar a los negros" y quería que el mundo lo supiera.

El jueves, después de la noticia de la muerte comenzó a inundar los medios de comunicación, empecé a leer sobre él. Mi corazón se llenó de tristeza. Mientras me dirigía a casa me di cuenta de que no podía simplemente ir a casa, comer mi cena e ir a la cama. Me enteré de que había una vigilia de oración que se iba a celebrar en la Primera Iglesia Africana Metodista Episcopal de Los Ángeles. Todas las personas, la gente de todos los credos, fueron invitados a participar. Me senté en la parte de atrás. Yo estaba un poco nervioso porque nunca había estado en esa parte de la ciudad. Vi coches de policía y funcionarios de los alrededores de la iglesia para la seguridad. Las furgonetas de noticias estaban fuera delante. Cuando me senté y oré y esperé a que el servicio para empezar se me acercó un periodista. Tenía miedo de que fuera a preguntar si podía grabar nuestra conversación, pero en lugar de eso empecé a llorar. Dijo que su trabajo consistía en informar de manera imparcial, pero la noticia parecía de mal en peor cada día. Tenía miedo al fin del mundo se acercara. Lo invité a sentarse y en silencio lo escucé a él. A través de las lágrimas que tratamos de dar sentido a la tragedia.

Justo antes de que comenzara el servicio un hombre negro de aspecto distinguido me dijo que yo estaba sentado en el lugar equivocado. Avergonzado me levanté para buscar otro asiento. Pero Él hizo un gesto para que lo siguiera y me llevó a un sótano donde otros líderes del clero estaban reunidos. Oramos juntos y hablamos en voz baja. Después nos llevaron al piso de arriba y nos sentamos en una de las primeras filas.

El servicio consiste en palabras de aliento de los líderes religiosos prominentes, el alcalde, oraciones y adoración. Nueve velas fueron encendidas mientras se leían los nombres de las víctimas. Nos enteramos de que una de las víctimas era un bibliotecaria. Como un homenaje a ella todas las bibliotecas de Charleston iban a cerrar. Su propia biblioteca va a ser renombrada en su honor. Sus historias están moviendo. No dejaba de pensar en sus seres queridos y sobre la niña de cinco años de edad, que tendrá que vivir con un recuerdo tan terrible. El servicio concluyó con un llamado a la acción. El pastor nos amonestó diciendo que la verdadera tragedia sería si, después de todo, de la efusión de amor y preocupación, nada cambie.

Me alegré de ver a nuestro Obispo, Jon Bruno, en el podio. Después del servicio que me encontré con él. Caminamos juntos por un minuto. Le dije que mi corazón me obligó a venir. Yo no podía estar lejos. Dije que en el tiempo de la crisis de Jesús, preguntó a sus seguidores a velar y orar con él en el huerto de Getsemaní. Sentí que eso es lo que teníamos que hacer como seguidores de Cristo. Tenemos que velar y orar con nuestras hermanas y hermanos afroamericanos. Tenemos que estar hombro con hombro, codo con codo, y demostrar que el amor es más fuerte que el odio. Me ofreció una palabra de aliento. Nos abrazamos y nos despedimos.

Creo que la esperanza de la mayoría de los políticos es que este incidente va a desaparecer rápidamente de los titulares. Como país nuestro vinculo de atención es terriblemente corto. El tiroteo en la Iglesia quedara olvidado en la conciencia americana. Y esto será una tragedia de hecho.

Por supuesto, este tiempo podría ser diferente. Esta vez podría enfrentar el pecado del racismo y el pecado sistémico. Abraham Heschel, un importante teólogo judío y filósofo dijo: "El racismo es la amenaza más grave del hombre hacia el hombre - El máximo de odio por un mínimo de razón," Las semillas del racismo se plantan. Ellos no surgen por sí solas. Ellas se nutren de nuestro orgullo - nuestro ego. La falsa ideología del racismo afirma que una relación dominante-subordinado surge naturalmente debido a las diferencias innatas físicas y biológicas, jerarquías intelectuales y culturales, y las diferencias étnicas y de clase. El quid del racismo es la institucionalización de la desigualdad de trato basada en características físicas, biológicas y culturales percibidas o reales. Este sistema pecaminoso se niega a reconocer que todos hemos sido creados en la imagen de Dios y asume que Dios hizo un "error creativo" cuando hizo a algunas personas. (Friederich Otto Hertz)

Hoy en día parece que todos estamos en el mismo barco. Nuestro mundo ha sido de nuevo una vez sacudido por la violencia y la tragedia. Las olas azotan el barco. Parece que vamos a ser inundados. Podemos decir como los discípulos: "Maestro, ¿no te importa que las personas están pereciendo?" Pero Jesús está con nosotros. Él reprende a los vientos de la discriminación y los mares del pecado sistémico. Él llama a la paz. Estamos llamados a dar su paz en el mundo. Estamos llamados a trabajar por la justicia y la igualdad para todos los hijos de Dios. Parafraseando a Martin Luther King, “Tengamos toda esperanza y oremos para que las nubes oscuras de los prejuicios raciales pronto desaparezcan, y que en un mañana no muy lejano las estrellas radiantes de amor y hermandad brillen sobre nuestra gran nación con toda su belleza deslumbrante. Amén.

Teacher, do you not care that we are perishing?

2015-06-20T22:28:00.000-07:00

Sermon for the Fourth Sunday after Pentecost – Year B 2015

They woke him up and said to him, “Teacher, do you not care that we are perishing?"

In the name of the X Father, and of the Son and of the Holy Spirit. Amen.

My Homiletics Professor once told me that there are always multiple texts available for a sermon. We have the readings from the Hebrew Testament, the appointed psalm, the New Testament, and a selection from one of the four Gospels. She also said that it was important to keep in mind the particular context of the worshiping community and important events that shape and move us. Many of us, myself included, have been saddened by the tragic event that took place in Charleston, South Carolina.

On Wednesday night, a twenty-one year old white man asked if he could sit with a small group of Christians who were part of a bible study and prayer meeting taking place at the historic Emanuel African Methodist Episcopal Church. After sitting with them for about an hour he got up and started to shoot. Six women and three men lost their lives. A little five year old girl played dead in order to survive. He spared one woman saying that he wanted her to tell his story. He wanted to start a race war because he was fearful of black people. He was afraid they were trying to take over the country.

The Governor of South Carolina, Nikki Haley, stated, “While we do not yet know all of the details, we do know that we’ll never understand what motivates anyone to enter one of our places of worship and take the life of another.” With all due respect, this is a cowardly statement and it is simply not true. Perhaps she said this out of ignorance or, more likely, for political expediency. We do know what motivated this domestic terrorist – racism. The young man was full of hate. He was full of fear. He said, “I’m here to shoot black people” and wanted the world to know it.

On Thursday, after news of the killing began to flood the media, I began to read about it. My heart filled with sadness. As I headed home from church I realized that I could not simply go home, eat my supper and go to bed. I found out that a prayer vigil was going to be held at the First African Methodist Episcopal Church in Los Angeles. All people, people from all faiths, were invited to take part. I sat in the back. I was a little nervous because I had never been in that section of town. I saw police cars and officers surrounding the church for safety. The news vans were out front. As I sat and prayed and waited for the service to begin I was approached by a reporter. I was afraid he was going to ask if he could record our conversation, but instead he started to cry. He said that his job was to report the news without bias, but the news seemed to get worse and worse each day. He was afraid the end of the world was coming. I invited him to sit and quietly listened to him. Through tears we tried to make sense out of tragedy.

Just before the service began a distinguished looking black man told me I was sitting in the wrong place. Embarrassed I got up to look for another seat. He motioned for me to follow him and led me to a basement where other clergy leaders had gathered. We prayed together and talked in hushed voices. We were then led back upstairs and sat in one of the front rows.

The service consisted of words of encouragement from prominent religious leaders, the mayor, prayers and worship. Nine candles were lit as the names of the victims were read. We learned that one of the victims was a librarian. As a tribute to her all of the Charleston libraries were going to close. Her own branch was going to be renamed in her honor. Their stories are moving. I kept thinking of their loved ones and especially that five year old girl who will have to live with such a terrible memory. The service concluded with a call to action. The pastor admonished us by saying that the real tragedy will be if, after all of the outpouring of love and concern, nothing changes.

I was glad to see our Bishop, Jon Bruno, on the podium. After the service I caught up with him. We walked together for a minute. I told him my heart compelled me to come. I could not stay away. I said that in Jesus’ time of crisis he asked his followers to watch and pray with him in the Garden of Gethsemane. I felt that is what we needed to do as followers of Christ that night. We need to watch and pray with our African American sisters and brothers. We need to stand shoulder to shoulder, side by side, and demonstrate that love is more powerful than hate. He offered me a word of encouragement. We hugged and said goodbye.

I believe that most politicians are hoping this incident will quickly disappear from the headlines. As a country our attention span is terribly short. The shooting at the AME Church will recede in the rearview mirror of the American conscience. And this will be a tragedy indeed.

Of course, this time could be different. This time we could confront the sin of racism and systemic sin. Abraham Heschel, an important Jewish theologian and philosopher said, “Racism is man’s gravest threat to man – the maximum of hatred for a minimum of reason.” The seeds of racism are planted. They do not arise on their own. They are nurtured by our pride – our ego. Racism’s false ideology makes the claim that a dominant-subordinate relationship naturally arises because of innate physical and biological differences, intellectual and cultural hierarchies, and ethnic and class differences. The crux of racism is the institutionalization of unequal treatment based upon perceived or real physical, biological, and cultural characteristics. This sinful system refuses to acknowledge that we are all created in the image of God. It assumes that God made a “creative mistake” when he brought some people into being. (Friederich Otto Hertz)

Today it appears we are all in the same boat. Our world has once again been shaken by violence and tragedy. The waves beat into the boat. It looks as if we are going to be swamped. We can say with the disciples, “Teacher, do you not care that people are perishing?” But Jesus is with us. He rebukes the winds of discrimination and the seas of systemic sin. He calls for peace for all people. We are called to bear his peace out into the world. We are called to work for justice and equality for all God’s Children. Paraphrasing Martin Luther King, Jr., Let us all hope and pray and work so that the dark clouds of racial prejudice will soon pass away, and that in some not too distant tomorrow the radiant stars of love and brotherhood will shine over our great nation with all their scintillating beauty. Amen.

Episcopal Church Presiding Bishop’s Christmas Message 2013

2013-12-18T17:46:00.000-08:00

The following message is presented in English and Spanish

“May that royal inheritance and authority of the stable be born in you, enliven your heart, and rest on your shoulders.”

[December 12, 2013] Episcopal Church Presiding Bishop Katharine Jefferts Schori, in her Christmas Message 2013 prays: “May you discover that humble authority born again on the edges of the world’s notice. May that royal inheritance and authority of the stable be born in you, enliven your heart, and rest on your shoulders.”

The following is the Presiding Bishop’s message:

Christmas message 2013

For a child has been born for us, a son given to us; authority rests upon his shoulders; and he is named Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. Isaiah 9:6

Isaiah pronounces these words to a people who remember the yoke of slavery laid on their shoulders. They’ve been waiting for this child, whose birth transforms that yoke into a mantle of authority. They are promised that this authority will continue to grow as the peaceable commonwealth is established – with justice and righteousness for all, and for ever.

This promise is spoken anew to people in every age, to those who have lived under oppression or in dark depression, to the hungry and ill and imprisoned. The birth we celebrate offers hope, in Word made flesh, who comes among us to heal and walk this way with us. The mantle of authority on his shoulders begins in the swaddling clothes of a child born in the humblest of circumstances. Yet that authority is recognized even by foreigners from far away. That mantle of authority does continue to grow, through a life offered for others, raised into new life, and passed on to new generations of fleshly God-bearers. Wherever justice and righteousness is done, that authority is growing, borne on the shoulders of the Prince of Peace.

He comes again, bearing the grace of the One whose image he wears in flesh. Seek him, sing his new song, declare his glory, and tell out the good news to all the nations: God reigns, and he is coming bearing righteousness and truth on his shoulders.

May you discover that humble authority born again on the edges of the world’s notice. May that royal inheritance and authority of the stable be born in you, enliven your heart, and rest on your shoulders. Bear it abroad in peace, this year and throughout the ages.

The Most Rev. Katharine Jefferts Schori
Presiding Bishop and Primate
The Episcopal Church

Mensaje de Navidad del 2013 de la Obispa Presidente de la Iglesia Episcopal

“Que la herencia real y dominio del estable nazca en usted, alegre su corazón, y permanezca sobre sus hombros”.

[12 de diciembre de 2013] La Obispa Presidente de la Iglesia Episcopal Katharine Jefferts Schori, en su Mensaje de Navidad del 2013 ora para: “Que usted descubra ese dominio humilde nacido de nuevo en los bordes de la conciencia del mundo. Que esa herencia real y dominio del estable, nazca en usted, alegre su corazón, y permanezca sobre sus hombros”.

A continuación el mensaje de la Obispa Presidente:

Mensaje de Navidad del 2013

Porque un niño nos es nacido, un hijo nos es dado, y el dominio estará sobre su hombro. Se llamará su nombre: Admirable Consejero, Dios Fuerte, Padre Eterno, Príncipe de Paz. Isaías 09:06

Isaías pronuncia estas palabras a un pueblo que recuerda el yugo de la esclavitud en sus hombros. Han estado esperando por este niño, cuyo nacimiento transforma ese yugo en un manto de autoridad. Se les promete que esta autoridad seguirá creciendo a medida que se establece un reino de paz – con justicia y rectitud para todos y para siempre.

Esta promesa es hablada de nuevo a la gente de todas las edades, a aquellos que han vivido bajo la opresión o en la depresión oscura, a los hambrientos y enfermos y encarcelados. El nacimiento que celebramos ofrece esperanza en la Palabra hecha carne, que viene entre nosotros para sanar y recorrer este camino con nosotros. El manto del dominio sobre sus hombros comienza en los pañales de un niño nacido en la más humilde de las circunstancias. Sin embargo, ese dominio es reconocido incluso por los extranjeros que vienen de lejos. Ese manto de la autoridad sigue creciendo, a través de una vida ofrecida para los demás, planteadas en una nueva vida, y se transmite a las nuevas generaciones portadora de la carne de Dios. Dondequiera que se haga justicia y rectitud, ese dominio está creciendo, llevada en hombros del Príncipe de la Paz.

Él viene otra vez, teniendo la gracia de Aquel cuya imagen Él lleva en carne. Búscalo, canta su nueva canción, declara su gloria, y habla de la buena nueva a todas las naciones: Dios reina, y Él viene trayendo justicia y la verdad sobre sus hombros.

“Que usted descubra ese dominio humilde nacido de nuevo en los bordes de la conciencia del mundo. Que esa herencia real y dominio del estable, nazca en usted, alegre su corazón, y permanezca sobre sus hombros”. Llévela afuera en paz, este año y a lo largo de los siglos.

Reverendísima Katharine Jefferts Schori
Obispa Presidente y Primada
La Iglesia Episcopal

Gospel for the Gerasenes

2013-06-24T18:15:00.003-07:00

Sermon for the Fifth Sunday after Pentecost: Proper 7

22 June 2013
Year C

On the morning I was going to be ordained my younger brother left this post on my facebook page:

Disappointed and concerned… my brother is being ordained today… he has no exorcism training… no anti-vampire or werewolf training. You can forget Zombie apocalypse training… Looks like I’ll be on point today identifying potential ‘Daywalker threats’!!!

Now to be sure he did end his post with “…In all seriousness though, I’m proud of you Steve.” He was joking. But he raises a good question, how does one know if they are ready for ministry? So when Father Mark asked if I’d like to preach today, on stories full of demons, I was glad for the opportunity to reflect on this question. In response I would like us to consider together three corresponding points. First, we need a strong foundation that readies us for action, second, we need to remember that ministry is a community effort, and third, our communities are called to be about kingdom work. First we will discuss our need of a strong foundation that readies us for action.

This is made clear in the Collect for today (a collect is a prayer that helps gather the people of God together):

O LORD, make us have perpetual love and reverence for your holy Name, for you never fail to help and govern those whom you have set upon the sure foundation of your loving-kindness; through Jesus Christ our Lord.

It is a simple truth but one that can evade us. “… you never fail to help and govern those whom you have set upon the sure foundation of your loving-kindness.” What is our foundation? We are set upon the sure foundation of God’s loving-kindness in Christ Jesus. In fact, Jesus is the loving-kindness of God in action. How is Jesus Christ our foundation and how are we readied for ministry? You are probably familiar with this great hymn of the Church:

The Church’s one foundation is Jesus Christ her Lord, she is His new creation by water and the Word. - Words by Samuel J. Stone, Music by Samuel S. Wesley

Jesus is made our sure foundation through belief in Jesus as the incarnate Word of God and through the waters of baptism. In baptism we are made members of Christ’s Body, the community of all faithful believers, and gifted by the Holy Spirit for ministry.

Next, it is important to remember that ministry is a community effort. In the first reading, we hear about Elijah and some of the troubles he was facing. He had committed murder and rightly fears for his life. He pulls, what some would term, a ‘geographic’, thinking that he can leave his troubles behind. Unfortunately, our troubles have a tendency of following us. Eventually, we have to face them. Facing our difficulties can be made easier if we are part of a community.

Perhaps some of Elijah’s problems were due to his poor mental state. It is important for the Church to talk about mental health issues from time to time and help reduce the stigma and fear often associated with mental illness. Was Elijah suffering from severe depression or some other kind of mental distress or illness? The following early warning signs of mental illness are combined with what the text tells us about Elijah’s behavior and feelings:

· Eating or sleeping too much or too little – Elijah had trouble sleeping under the broom tree, after the messenger brought him food he went back to sleep again; then he went without food for 40 days.

· Pulling away from people and usual activities – he left the city, everyone he knew, and isolated in the wilderness.

· Feeling numb or like nothing matters – Elijah wanted to die, saying, “It is enough; now, O LORD, take away my life, for I am no better than my ancestors.”

· Having persistent thoughts and memories you can’t get out of your head – Elijah replayed the same tape in his head over and over again, he could not think of anything else.

· Feeling helpless or hopeless – Elijah saw no solution to his problems. He felt abandoned.

Nb. Information gathered from Health and Human Services new website on mental health - MentalHealth.gov

God did not abandon Elijah, but appeared to him in the sheer silence. Elijah was given a job to do for the good of the people and his own good. He later returns and anoints new and better King’s over Israel and Aram. He found a companion to share in his work and eventually to take up his mantle of leadership after he was gone. He learned that he was not alone. He learned that ministry is a community effort. He found improved mental health through connecting with others and helping others build up the kingdom.

We are also called to participate in building up of the kingdom. It is God’s desire that we live an abundant life, one of health and wholeness, which is what the Hebrew’s called shalom. Yet we know people that are troubled by demons, past trauma or abuse, face biological factors, or have a family history of mental health problems. The Gospel story is about healing and mental health.

Mark Allan Powell’s book, Introducing the New Testament, helps place stories about demons in perspective. Powell states, “Healing stories overlap considerably with accounts of exorcism. In the Bible, possession by an evil spirit does not cause a person to become sinful or immoral; rather, it causes the person to become blind or deaf, to have seizures or be crippled, or to experience some other sort of physical or emotional distress.”

There was a man who once lived in the city among family, friends, and neighbors. How he came to be plagued by demons we are not told. What we do know is that his poor mental health caused him to live in isolation. He became homeless. He may even have tried to hurt himself. He feared God was against him. When asked his name all he could talk about was the legion of problems in which he felt trapped.

Jesus healed him. The word Luke uses here for healing can also mean “salvation.” Healing is a sign of God’s salvation. Salvation is at the heart of Luke’s Gospel. After meeting Jesus the man was restored – to relationship with God, with himself, and with his community. Even though some in his community were a little uncomfortable with someone who had been plagued by mental health problems, Jesus asked him to return home. Now clothed in his right mind he was filled with gratitude and told everyone who would listen about what Jesus had done for him.

Both Elijah and the man from the country of the Gerasenes had their share of problems. God’s loving-kindness served as their foundation. In community they found an end to their isolation. They found companionship. They found greater peace. They were asked to participate in the building up of the kingdom. May we also find our home, our foundation in God’s loving-kindness, and answer God’s call to participate in the building up of the kingdom, for our own good and the good of all people.

Video: The Gospel of Intolerance

2013-01-25T09:56:00.000-08:00

The Gospel of Intolerance by filmmaker Ross Williams is an inside look into the connection between US conservatives and the deadly anti-gay bill before parliament.

The Twelfth Day of Christmas and Soteriology

2013-01-06T17:16:00.001-08:00

In seminary we learn a lot of big words and confounding concepts. One of which is soteriology. It is more or less the study of what Christ's atonement means for humanity. Now we are stuck with another big word - atonement. Atonement, at least according to The Oxford Dictionary of the Christian Church, has to do with "man's reconciliation with God through the sacrificial death of Christ." Though there are many theories of atonement, one stands out at this time of year, Christmastide, and shines light on what the presence of God among us means - Emmanuel!

One of my friends in seminary was trying to explain to me something about Relational Atonement. I'm pretty thick when it comes to theology and though I did not fully appreciate it at the time it did make an impression. Relational Atonement speaks of God sending his only son, Jesus Christ, to share, not only our experience as humans, but to take on our human nature. By taking on our nature, he has effected a change in human nature, and has brought our nature into communication/union with God. This idea was held by St. Athanasius and many theologians of the Eastern Orthodox tradition. Athanasius held that Jesus became man that we might be made divine (De Inc. 54). This divinization, enabled by God in Jesus Christ, focuses less on theories of satisfaction and substitution, and more on the incarnation. It is the nature of God that saves us! We are mystically embraced in the life, death, and resurrection of Jesus Christ. Relationship is restored with our heavenly Father.

Another eastern theologian, St. Chrysostom, wrote a poem for Christmas that echoes this approach. I love this poem because it focuses on the mystery of atonement. The last two lines, "Because God is now on earth, and man in heaven; on every side all things commingle." also speak of the effect of the Babe of Bethlehem's presence among us. These are truly days of wonder and hope for all peoples!

God on Earth

Truly wondrous is the whole chronicle of the nativity.

For this day the ancient slavery is ended,

the devil confounded,

the demons take to flight,

the power of death is broken.

For this day paradise is unlocked,

the curse is taken away,

sin is removed,

error driven out,

truth has been brought back,

the speech of kindliness diffused

and spread on every side--

a heavenly way of life

has been implanted on the earth,

angels communicate with us

without fear.

Why is this?

Because God is now on earth,

and man in heaven;

on every side all things commingle.

Sermon for Advent IV - St. Thomas the Apostle

2013-01-04T20:19:00.000-08:00

The Work of Christmas by Howard Thurman

2013-01-04T20:11:00.002-08:00

When the song of the angels is stilled,

When the star in the sky is gone,

When the kings and princes are home,

When the shepherds are back with their flocks,

The work of Christmas begins:

To find the lost,

To heal the broken,

To feed the hungry,

To release the prisoner,

To rebuild the nations,

To bring peace among people,

To make music in the heart.

Source: The Mood of Christmas; by way of Church of Our Saviour, D. C.

My Iconography Class Project 2012

2012-12-06T13:57:00.003-08:00

This project was conceived as an aid to meditation and reflection for a parish retreat during the season of Lent. The "icon" is revealed during the description of the image and a short reflection may follow. This may be a conversation or may be privately journaled.

Understanding Iconography: The “Veronica”

The Gospels are full of stories of people wanting to see Jesus. Everyone from shepherds watching their flocks to wise men from the East, prophets, such as Simeon and Anna, Zacchaeus, the tree climbing tax collector, the sick, the lame, the hemorrhaging woman, crowds on mountain tops, people in the plains, multitudes in the dessert, wanted to see this Jesus from Nazareth. Even after his death we are told he appeared to crowds until he was taken up into heaven. Early “followers of the way” gathered around those who had known Jesus, house churches met to remember Jesus in special meals, and new disciples corresponded with old disciples for instruction in the faith. Gospels were written to preserve important moments of Jesus life and teaching. Christians began visiting important locations associated with Jesus’ life, death, and resurrection and anamnestic liturgies were created to help Christians enter into the Paschal mystery. As reverence for these holy places grew there was an equal interest and veneration of objects made sacred through contact with Jesus.

The most important object or relic was that of the True Cross (or fragments of it) discovered by St. Helena during her pilgrimage to the Holy Land in 326. Relics of Jesus life and passion also drew attention and included his umbilical cord, supposed crib, the holy chalice, nails from the cross, the crown of thorns, the spear that pierced his side, among others. Whether or not these sacred objects and legends are “true” or not does not diminish their hold on our imagination and the powerful truths they represent.

Another source of veneration were the Acheiropoieta. These images, usually of Jesus or the Virgin Mary, were considered of miraculous origin and not made by human hands. Examples include the Mandylion (towel), revered in the Eastern Church, and in the West, the Veil of Veronica and the Shroud of Turin. Another example of acheiropoieton would be Juan Diego’s tilma cloak with the image of the Virgin Mary. These images continue to be regarded as powerful relics as well as icons.

One of the ways to see Jesus is found in the Veil of Veronica or Sudarium (Latin for “sweat-cloth”). Veronica in Greek means "true icon" or "true image." Her story recounts an encounter with Jesus carrying his cross. She wipes the sweat off his face with her veil and the image of Jesus’ face is miraculously imprinted on the cloth. The event is memorialized by one of the Stations of the Cross. According to legend, Veronica later traveled to Rome to present the cloth to the Roman Emperor Tiberius. The veil is reported to have miraculous properties, being able to quench thirst, restore sight, and even raise the dead.

----- Reveal "The Veronica" -----

The veil was eventually translated to St. Peter's and publically displayed during the first Jubilee in 1300. The Veronica became one of the "Mirabilia Urbis" ("wonders of the City") for the pilgrims who visited Rome. For the next two hundred years the Veronica, retained at Old St Peter's, was considered one of the most precious of all Christian relics. A Spanish visitor in 1436, Pedro Tafur, wrote:

On the right hand is a pillar as high as a small tower, and in it is the holy Veronica. When it is to be exhibited an opening is made in the roof of the church and a wooden chest or cradle is let down, in which are two clerics, and when they have descended, the chest or cradle is drawn up, and they, with the greatest reverence, take out the Veronica and show it to the people, who make concourse there upon the appointed day. It happens often that the worshippers are in danger of their lives, so many are they and so great is the press.

Some believe the image was destroyed during the Sack of Rome in 1527. Artistic reproductions of the image, though popular, were prohibited by Pope Paul V in 1616, and, in 1629, Pope Urban VIII not only prohibited reproductions of the Veronica, but also ordered the destruction of all existing copies. This has led to speculation that the Veronica was “misplaced” or stolen from the Basilica.

The Veronica housed in St Peter’s Basilica is still displayed each year on the 5th Sunday of Lent, Passion Sunday. After the 5:00 pm Vespers the Veronica is carried in procession, accompanied by the Roman litany, and displayed on the balcony above the statue of St. Veronica holding the veil. No image is discernible from that distance but "a square piece of light coloured material, somewhat faded through age, which bear two faint rust-brown stains” in a gilded frame.

The Veronica appears as a religious Rorschach test and reveals more of the observer than what is displayed. It is like looking in a mirror, dimly, and squinting your eyes this way and that, in order to see the face of God. We learn from the first chapter of Genesis that humankind is created in the image of God. In Baptism we are joined to the body of Christ and, in some mystical way, we are imprinted with the image of Jesus. Christian ministry, according to the Catechism, “is to represent Christ and his Church; to bear witness” to a broken world of God’s love.

The crowds that gather under the image trying to get a glimpse of Jesus echo the effort of now over two millennia. They ask, “Show us Jesus.” Perhaps, as we strive to see Jesus, we will see our own reflection in the glass, and, with incarnational wonder and grace, see in our own face, however dimly, and in the faces of those around us, the image of God! For Saint Teresa of Avila once said, "Christ has no body on earth but yours, no hands but yours, no feet but yours. Yours are the eyes through which Christ's compassion for the world is to look out; yours are the feet with which He is to go about doing good; and yours are the hands with which He is to bless us now." I believe we can respond to those asking to see Jesus by looking in their faces and respond to their inherent divinity. This sacred Triduum I encourage you to keep in mind Jesus’ exhortation, found in the 25^th Chapter of Matthew:

Then the king will say to those at his right hand, ‘Come, you that are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world; for I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you welcomed me, I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.’

Jesus goes on to say, “Truly I tell you, just as you did it to one of the least of these who are members of my family, you did it to me.” In the words of an old song, “They will know we are Christians by our love, by our love, yes they will know we are Christians by our love.”

Questions for reflection:

1. What do you see? How are Icons widows? What are the reflections/mirrors that are helpful in our own lives?

2. Are you disappointed in what you see?

a. How are we like/unlike questioning Thomas who said, “Unless I see the mark of the nails in his hands, and put my finger I the mark of the nails and my hand in his side, I will not believe”?

b. How are we like/unlike Paul who, though his eyes were open, he could see nothing? Paul writes later, “I am the least of the apostles, unfit to be called and apostle, because I persecuted the church of God.”

3. How do we as a community see and experience Jesus?

Sermon for 14 October 2012 | Church of the Messiah, Santa Ana, CA

2012-10-15T21:44:00.004-07:00

Readings: Amos 5:6-7, 10-15 Psalm 90:12-17 Hebrews 4:12-16 Mark 10:17-31

The Gospel of Mark is in a hurry. A young man is in a hurry to find out how to inherit eternal life. This young person asks, “Good Teacher, what must I do to inherit eternal life?” When you are young you want everything right away. You want answers. Yet, for us, this passage calls on us to pause and answer some important questions.

The meeting between Christ and the young person begins very promising. The fact that this person runs up to Christ shows humility; he wasn’t carried on a litter, he didn’t sent for Christ, he didn’t ask for a private conference at night, like Nicodemus. The young man ran. Running shows a longing to be in conversation with Christ. He came to Jesus and knelt down – showing respect for Jesus’ reputation as a great teacher. He wanted to learn from him. He was serious and sincere Pharisee who believed in eternal life. He was a devout observer of the Torah. Though he regularly attended religious services and knew when to sit, stand, kneel, and give the right responses, Jesus called him to something deeper.

Jesus, asks the young person to answer his question. Jesus said to him, “Why do you call me good? No one is good but God alone.” These verses have caused some considerable trouble. Over the centuries scholars have tried to answer Jesus’ question. One scholar claims that Jesus was using a rhetorical device in asking “Why do you call me good? No one is good but God alone.” The emphasis is on goodness. Jesus is not questioning his own goodness. He is agreeing that He is good, bringing attention to the fact that goodness comes from God. Jesus is God’s representative. Therefore, Jesus is good because he comes from God - He is light from light, true God from true God.

Another scholar claims that, since Jesus was fully human and fully divine, perhaps he was still wrestling with the idea of his divinity. Jesus slowly developed an understanding of who he was over time. Paul, in his letter to the Philippians, explains that though Jesus was in the form of God, he did not regard equality with God as something to be exploited and instead humbled – emptying himself by incarnation – taking the form of a servant.

There is a third way to look at this passage. Both of the first two scholars read the passage emphasizing the word “good”, “Why do you call me good?” What would happen if we emphasized the word “you”, “Why do you call me good?”

Just a few chapters earlier, Jesus asked the disciples, “Who do people say that I am?” The answers were all over the place until Peter, repeating what he heard other people say, was asked by Jesus, “Who do you say that I am?” It didn’t matter what others thought about Jesus. Jesus asked Peter to make up his own mind. Now put both questions together: "Who do you say that I am?" and "Why do you call me good?" Jesus invites the young person into a deeper relationship.

Now let’s take a closer look at the young person’s question about eternal life. The young person did not ask, “How do I inherit eternal life?” but “what must I do to inherit eternal life?” This should be making your inner Protestant jump up and down. We know that there is nothing we can do, in and of ourselves, to merit eternal life. We are saved by faith.

Jesus knew that the young person was just beginning to understand what it means to love God and love God’s people. The young person tells Jesus that he have tried to be nice to everyone. Jesus does not comment on the truthfulness of this claim, but instead points out a flaw in the young person’s reasoning. Being nice isn’t the point. Loving God and loving your neighbor involves right relationship. Right relationship with our neighbors, especially with the poor, requires a right relationship with money.

Jesus asks the young person to examine his relationship with money. Our relationship with money is telling. Giving money doesn’t save us or make us merit heaven, but living sacrificially helps us learn to value rightly. Our money claims that we trust in God. Each coin and bill clearly states “In God we trust”, but many of us are caught up in what money can buy - our wants and our desires for material comfort. Jesus includes the command not to defraud our neighbor. We are commanded not to seek to own welfare in any way that lessens the welfare of another. Justice requires us not to advance or enrich ourselves by doing wrong or injury to any other. Valuing money above relationships is idolatry. Living into the kingdom of God is hard for people.

Jesus tells us it is hard for those who trust in riches to enter the kingdom. Jesus goes on to say that “It is easier for a camel to go through the eye of a needle than for someone to enter the kingdom of God.” This is an incredible statement. Most of us have heard it before, but do we know what it means.

There is a medieval legend that the “eye of the needle” refers to a gate in Jerusalem where a camel could not pass unless it stooped and first had all its baggage first removed. After dark, when the main gates were shut, travelers and merchants had to use this smaller gate. The camel could only enter with its pack taken off and crawling on its knees!

This became a great metaphor for sermons on stewardship – pointing out the need of coming to God on our knees without all our baggage. Unfortunately there is no evidence to support this story.

There are other explanations to the problem of getting through the “eye of a needle” but I think that we are working too hard. What if we are not meant to reason away the apparent difficulty of getting a camel through the eye of a needle? Remember when Jesus spoke about trying to take a speck out of someone’s eye when you have a whole tree growing out of your own? Jesus is making an exaggerated statement to point out that it is impossible to “do” something to get into heaven.

Many people believed, and still believe, that wealth and prosperity was a sign of God's blessing - being poor means that you are lazy and somehow undeserving. Imagine how surprised they were at the idea that being rich did not mean that you were more righteous any more than being poor or sick or even unemployed means that you necessarily did something wrong.

Some Christians have used this story to point out that wealth itself is evil and therefore the wealthy are bad and the poor are good. This is a false dichotomy. The truth is that salvation is made impossible through our own efforts. There is nothing we can do to deserve it.

The good news is that what seems impossible for us is possible with God. God only needs us to open up a crack for the Spirit to enter. Even the tiny opening in the eye of a needle is big enough for God. God, who created heaven and earth, all living things, including camels, wants us to deepen our relationships.

Jesus asked the young person to take ownership of their faith and trust in God. Mark wrote this Gospel in order to draw us into the most important conversation ever held.

Jesus is asking us “Why do you call me good?” and by doing so invites us into a deep conversation about our relationships. Jesus wants us to value people over possessions and examine our relationship with money. Bowing your knee to Jesus the great Teacher is only a good beginning. You are also invited to bow your pocket book to the needs around you. Bring your relationships, all your relationships, before the throne of grace and into the light of the Gospel. Entrust them to God; for with God all things are possible.

My Senior Sermon

2012-10-09T13:22:00.002-07:00

Celebrating Wilfred Thomason Grenfell

All Saints Chapel | Church Divinity School of the Pacific

Have you ever heard someone accused of being “so spiritual that they are no earthly good?” This accusation reflects a legitimate critique of religion and religious people. What does it mean to be “spiritual” according to Paul? The reading from 1 Corinthians begins “Now concerning spiritual gifts, brothers and sisters, I do not want you to be uninformed.” The Greek word translated as “spiritual gifts” is “pneumatika” which also means “spiritual ones.” A spiritual person, according to Paul, is both “gifted” and “gift.”

Verse 6 suggests that the Spirit will activate “giftedness” in every Christian. Everyone is gifted in baptism for ministry. Not just Bishops, Priests and Deacons, but everyone receives something from the Spirit. Paul says “For in one Spirit we were all baptized into one body” – everyone – “and we were all made to drink of one Spirit.” We are prompted by the Spirit to respond with God’s love to the distressed and broken-hearted.

Being “spiritual” then is a mature response to the Spirit of God - trusting the caller will equip the called. The prompting of the Spirit, the “calling”, often occurs when we pause, are willing to moved, willing to respond. Let me give you an example.

The London School of Medicine was not in the best area of town. Wilfred Grenfell was in his second year of Med School. Returning from an out-patient visit one night, he turned a corner and found himself in an evangelistic tent meeting. When, in his words, “a tedious prayer-bore began with a long oration” he started to leave.

Suddenly the leader, whom he learned later was D.L. Moody, called out to the audience, "Let us sing a hymn while our brother finishes his prayer." Moody’s practicality interested Wilfred, he paused and he decided to stay. When he eventually left, he had determined either to make religion a real effort - to do as he thought Christ would do in his place - or abandon it. The Spirit gently prodded and he responded. He began looking for a way to serve others.

Wilfred volunteered to teach Sunday school, but he found the few boys that showed up uninterested in denominational teaching programs. He wanted to give up. He also found a friend with some musical ability and a portable organ and held services in underground basements used as lodging-houses. It brought him into touch with real poverty. They learned to preach as they learned to minister - by actually doing it.

I wonder if we have it wrong when we look for people, already groomed and perfect for ministry, when clearly God doesn’t call the gifted, but gifts the called. The text of 1 Corinthians makes it plain that gifts are allocated by the Spirit, and are not based on our worthiness or skill.

Someone once said, “Help one person at a time and always start with the person nearest you.” Wilfred kept responding to the needs around him. He nearly went broke as he listened to bad luck stories and accepted I.O.U.’s. He quickly learned to wear used clothing and leave his watch and wallet at home.

His growing experience helped him figure out a better way to reach his Sunday-School boys. In this poor section of the city there were no programs for the youth. They cleared the church dining-room every Saturday evening and gave boxing lessons. Wilfred enthusiastically shared his love of sports. The boys began bringing friends whom his exegesis on scripture would never have lured into the church. The program grew. When the church closed down the program they started their own.

Wilfred graduated and began to practice medicine. One of his former teachers was part of an organization interested in the religious and social welfare of deep-sea fishermen. They chartered a small fishing boat, sent her out among the fishermen to hold religious services, simple, unconventional, and administer first aid. The battered boat owned by the Mission to Deep-Sea Fishermen had the words "Heal the sick" carved on the starboard bow, "Preach the Word" on the port, and around the brass rim of the wheel ran the words, "Jesus said, Follow me and I will make you fishers of men." Once he met the fishermen he knew what he had to do.

In the Gospel of Mark we read that when evening came, the disciples were in the boat trying to cross to the other side. They were straining at the oars against an adverse wind. There are many kinds of adverse winds: poverty, sickness, loneliness, and paralyzing fear.

When Jesus saw that the disciples were struggling, he came towards them, walking on the sea. Here is where the story gets interesting. Mark says Jesus intended to pass them by. Why would Jesus do this? Jesus, the lover of souls, who gave his life to bring life, was going to pass them by. I think Mark is trying to point something out. We see people in need all around us. The needs can be overwhelming. What can I do? What can you do? Mark suggests that though we might be tempted to pass them by we, like Jesus, should allow our hearts to be moved.

Jesus paused. He did not walk on by, but immediately spoke to them and said, “take heart, it is I; do not be afraid.” Then, and this is the best part of all, he got into the boat with them. His mere presence made the raging wind cease.

Wilfred was sent by the Mission to Newfoundland and Labrador to see what could be done among the poor fishermen. He was shocked by the poverty. He could have passed them by, but moved by their need, he decided to devote the rest of his life to these people. He didn’t minister to them but with them. He lived with the people. He helped established hospitals, open nursing stations, schools, and orphanages.

He believed that if we look into our everyday life we cannot fail to see that God not only allows but seeks our cooperation in establishing God’s reign. Grenfell is a model for modern ministry. He was entrepreneurial and practical. When funding for the mission dried up he started raising the funds himself. He went on speaking tours through both Canada and the United States, wrote books, and organized the International Grenfell Association. He showed innovation, flexibility, and perseverance.

Like Jesus, Wilfred Thomason Grenfell came to the aid of suffering humanity. He did not walk on by. Allowing the needs of others to move him to companionship and compassion, he participated in Theophany and carried the presence of our loving God.

We are all gifted. We are all called. We too can respond to those near us. Let our heart and hands be moved. Amen.

Reconciliation

2012-09-28T13:41:00.001-07:00

The texts for this sermon were taken from Ecclesiastes 3:1-11, Psalm 51, and Matthew 6:9-15

On the 14^th of May 1940, the Germans bombed the city of Rotterdam to support their troops fighting in the city. Due to faulty communications, the Germans brought to rubble much of the city center. Because of the bombing of Rotterdam, the British authorized an attack on German targets east of the Rhine. The Royal Air Force aimed for civilian industrial targets which aided the German war effort. Due to the inadequate British bomb-sights the strikes rained terror on German villages and towns.

During that summer and autumn, the German Air Force began to attack British military and economic targets. This “Battle for Britain” took a terrible turn when several off-course German bombers accidentally bombed residential areas of London. The next night, the British bombed Berlin for the first time. Due to their poor aiming ability, these attacks were seen as indiscriminate bombings by the Germans. The German Air Force had been prohibited from bombing civilian areas but now all bets were off.

On the evening of November 14^th, about 6:30, in the city of Coventry, the sirens began to scream. The Germans bombed in straight lines from east to west, and then they started from south to north. The city center and Coventry Cathedral were hit numerous times and fires blazed out of control. 554 people died that night. Someone observed, “It was a terrible scene. The shops were burning, all the windows had gone, lamp-posts were leaning down, cars were burned out, it was chaos.” Shock was followed by anger. Many wanted revenge, but not everyone.

The next morning, Richard Howard walked through the ruined Cathedral. He had led worship here. He looked into the nave and felt he would weep. Though the altar was a pile of rubble, the wall behind it still stood. He bent over, picked up a piece of wood and wrote these words on the smoke-blackened wall - 'Father Forgive'.

He found the charred remains of two roof beams that had fallen to the floor in the shape of a cross. He carefully raised them above the altar of rubble for the Sunday service. Reconciliation is not easy. Reconciliation can be painful. Reconciliation is rooted in “change”. Reconciliation is relational.

The theology of reconciliation can be compared to that charred Coventry cross. It runs both vertically and horizontally. The vertical beam represents our reconciliation with God and the horizontal represents reconciliation between individuals and community.+

In the Gospel reading we hear Jesus’ teaching on prayer. Jesus points out that forgiveness and, thus, reconciliation begins as God’s action towards us. We pray that God will forgive, in Greek ἀφίημι, {af-ee'-ay-mee} … that is, we pray God will send away, somehow disregard, not even discuss our debts, and we promise to do the same – with the same generosity.

The Dictionary of Christian Ethics says that “The Latin and Greek words for reconciliation have the root-meaning “change” and refer to a change of attitude from hostility to amity, of God toward humanity, of humanity toward God, and of individuals toward each other.” Central to Jesus’ teaching about divine forgiveness is that our reconciliation with God has something to do with those who have offended us or whom we have offended. When we have been harmed or when we have hurt another, it may seem impossible for us or others to get over it. The process cannot be rushed. It cannot be forced.

A good place to learn about forgiveness and reconciliation is found in Psalm 51. The introductory text attributes this psalm to David just after Nathan the prophet uncovered his adultery with Bathsheba. I’m not sure if he is sorrier for the wrong he’s done or for getting caught, even so, David is sorry and the process of reconciliation can begin.

Begin with God. Ask for help. Admit your fault and take responsibility for your part. Our God is a God of steadfast love and mercy - willing to blot out our transgressions and wash us whiter than snow. Being willing to accept responsibility can be difficult. Roots of bitterness can run deep. We sometimes need help to pluck them out. Listen to David’s payer, “Create in me a clean heart, O God, and put a new and right spirit within me. Do not cast me away from your presence, and do not take your holy spirit from me. Restore to me the joy of your salvation, and sustain in me a willing spirit.”

Here are three thoughts on Psalm 51. One, willingness is an important element of Reconciliation. David is willing to make things right. Second, David prays for the help of the Spirit of God. This is the same Spirit that we invoke at “the peace” during every Eucharistic gathering, remembering that after the resurrection, Jesus greeted his friends, those that rejected and abandoned him, and said, “Peace be with you,” then breathed on them and said, “Receive the Holy Spirit.”

Third, Psalm 51 is only a good start. It lacks one thing. David knows he must make things right with God. He knows that “a broken and contrite heart, God, will not despise.” David has the vertical aspect of reconciliation between the human and Divine, but where is the horizontal aspect?

Reconciliation also requires a restoration between individuals and community. David has not made things right with Bathsheba. Worse yet, he had her husband killed. David has not even mentioned the dead man’s family. Though God is always willing to forgive - others may need time. Sometimes it is even inappropriate to directly ask someone who has been gravely wronged for forgiveness.

Reconciliation requires willingness. It requires concerted prayer for the other, for the community, in the power of the Spirit. Humbly, do what you can and trust in God, planting seeds of reconciliation. Remember that the impossible is God’s playground.

My sermon on mission from The Fifth Sunday after Trinity

2012-07-13T13:52:00.000-07:00

Sermon for Sunday, June 17 2012 “Father’s Day”

2012-06-16T18:20:00.003-07:00

!Hazte presente! !Hazte presente, oh Jesús, nuestro gran Sumo Sacerdote, así como te hiciste presente con tus discípulos, y muéstrate a nosotros en la fracción de la lectura y del Pan; tu que vives y reinas con el Padre y el Espíritu Santo, ahora y por siempre. Amen.

Before I begin I want to thank Dr. Smith for asking me to preach today and Reverenda, and all of you, for giving us such a warm welcome. Our small group of seminarians from the United States, Tina Heidmann, Betty Jerez, Jordan Haynie, Mikael Salovaara and I have been in Colón for only a week. You have made us feel at home.

We’ve been struck by the immense beauty of Panamá. Canticle 5, el Cantico de la Creación, has been on my mind since the first day I woke up in Panamá. It could have been written here in Colon:

Bendigan al Señor, lluvias todas y roció,

vientos todos, fuego y calor.

Inviernos y veranos, bedigan al Señor,

alábenle y exáltenle sobre todo para siempre.

Bendiga la tierra al Señor,

alábele y exáltele sobre todo para siempre.

Montes y Colinas y cuanto germina en la tierra,

bendigan al Señor,

alábenle y exáltenle sobre todo para siempre.

Bendigan al Señor, manantiales y fuentes, mares y ríos,

cetáceos y cuanto se mueve en las aguas.

Aves del cielo, bendigan al Señor,

alábenle y exáltenle sobre todo para siempre.

          Bendigan al Señor, bestias silvestres,

                y todos los rebaños y ganados.

          Hombres y mujeres de todos lugares, bendigan al Señor,

alábenle y exáltenle sobre todo para siempre.

You can feel the weather in Panama. The warmth of the day in Colón is broken by cool rains and are accompanied by loud drumming thunder. Your blessed mountains and hills, seas, mighty rivers, and diversity of birds, fish and fowl, wild creatures great and small, from the Panamanian sloth we saw on one of our first nights crawling slowly across the parking lot at the Diocesan Center in Panama City, to the fast moving ñeco that refuses to let me take a photo, to the tiny ants that build towering homes and the tiny geko that visits each night thankfully eating any bugs that comes too close my bed, all cause joy and wonder at the brilliance of God’s good creation.

Above all, I thank God for the example of your hospitality, your kindness and patience (especialmente con mi español), and for the good work you do as the Body of Christ in this place.

We share a rich heritage in faith in God the Father of us all. We share hope and the promise of salvation. We share a common destination – the Kingdom of God.

In chapter four of Mark’s Gospel, Jesus gives us four important teachings:

1. The parable of the Sower

2. The parable of the Lamp Under a Bushel

3. The Growing Seed, and

4. The Mustard Seed

Three of the four parables contain images of sown seed and growth. Today’s Gospel reading opens with the parable of the Growing Seed. This parable in only found in Mark’s Gospel and has something important to tell us. Jesus said that “The kingdom of God is as if someone would scatter seed on the ground, and would sleep and rise night and day, and the seed would sprout and grow, he does not know how.”

A story about small seeds may not sound like an exciting way for Jesus to begin a sermon but Jesus sees beyond outward appearances. The reading for today from 1 Samuel reminds us that, “The Lord does not see as mortals see; we tend to look at outward appearances, but the Lord looks in the heart.”

In the heart of a seed there is potential for life and growth. Seeds are also more powerful than we think. They can grow almost anywhere, especially in Panamá. When it sprouts its roots are strong enough to crack rocks. Plants make animal and human life possible. The growth itself may not be noticed on a day to day basis, but over time a miracle takes place. Suddenly, where we had not noticed growth there is now a bush or a tree.

We do not know how it happens. We play our small part and God does the rest. It is not necessarily about us at all, but about the “work of the seed” and the God who sustains it.

The kingdom of God is a lot like the sown seed… it comes with slow, steady, sometimes imperceptible growth. We are invited to participate as witnesses of God’s life-giving presence. It is God who nurtures and sustains the growth. In the kingdom of God we are both God’s seeds and sowers. I think that is part of what we celebrate on Father’s Day.

We celebrate our heavenly Father that causes us to grow. We also celebrate our earthly fathers who do their best to nurture and sustain that growth. Mr. Branch reminded me that some of us lost our father at an early age, or some people never knew their father, but we may have people in our lives that stood in the gap for us. There are people who have made strong impressions on our lives and help to mold us.

I’m excited by the fact that God encourages all of us to sow seed and grow the kingdom of God. We all have something to contribute. We all have something to do. We all have some gift to share for the building up of God’s kingdom.

I have a question for you. What seeds are you sowing? How do you sow them?

I’ve been blessed with many mentors in my life. Dr. Richardson and Father Stuart are two men who have taught me to give my best even when I’m afraid of failure. I learned from what they said and what they did. They in turn have taught me how to plant.

The Apostle Paul points out in 1 Corinthians that all of us want to please God; we will all appear before Christ and answer for our actions and inaction. Unfortunately I am not always sowing good seed. I make mistakes and am sometimes slow to apologize.

We can either sow seeds for the flesh or for the spirit. The work of the flesh is obvious and includes impurity, jealousy, anger, envy, drunkenness, and things like these. But the fruit of the Spirit is love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, and self-control.

When I notice that I’m jealous, angry, or envious I can do something about it. I can go to God in prayer. I can ask for pardon, take up my cross again. This is part of what it means to repent – to change direction and move towards God. I can ask for the Holy Spirit to inspire me to plant seeds, to mentor someone, to offer what I have in love.

Is this impossible? Is God asking us to do something without supplying what we need to do it? Never! God is always faithful. God is always with us. God is preparing an unimaginable harvest. We have the honor of lending our hands and our feet.

Are you willing to renew your efforts? Church, I said, “Are you willing?”

Gloria a Dios, cuyo poder, actuando en nosotros, puede realizer todas las cosas infinitamente mejor de lo que podemos pedir o pensar: Gloria a él en la Iglesia de generación en generación, y en Christo Jesús por los siglos de los siglos. Amen.