Occasional thoughts of an Anglican Episcopal priest

Category: Isaiah (Page 1 of 14)

Of Fisher Folk and Unity – Epiphany 5, RCL Year C

One of the things I try to do when I read the stories of Jesus in the Gospels, when he uses an odd or striking metaphor like “I will make you fishers of people”[1] or, as it is put in this Gospel, “from now on you will be catching people,”[2] is to figure out if he’s referring back to Law or the Prophets, and whether it might be the lectionary’s choice for a first lesson. Sometimes that helps me figure out whether there is a thematic link between the lessons and, if so, what it’s supposed tell us, but unfortunately that’s not the case today. Jesus doesn’t seem to have had Isaiah in mind when he summoned Peter and his business partners.

So for the past week or so, I’ve been pondering what might be the reason for putting the Isaiah reading –– which, although it comes in the sixth chapter, is the story of Isaiah’s initial call to be a prophet –– together with Luke’s version of Jesus recruiting Simon Peter and the sons of Zebedee, James and John, to be disciples. The simple answer, of course, is that they are both stories of calls to ministry, but they are so different!

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What Are We To Do Now? – Epiphany 3, Year C


“They read from the book, from the law of God, with interpretation. They gave the sense, so that the people understood the reading.”[1] Lord, may we also have grace to understand the readings from Scripture. Amen.

The People of Israel, on their return from exile in Babylon, faced a question which faces many of us today: “What are we to do now?” That is a question which plagues humankind, which we human beings have been asking since time immemorial. With each and every change in our individual and corporate lives we face the same question: What are we to do now?

This was the question which Nehemiah the governor and Ezra the priest sought to help the Jews answer in the event recorded in our reading from the Hebrew Scriptures this morning. (By the way, it wasn’t just those two: the verses left out of the lectionary selection name 26 other people who read from the Bible and “helped the people to understand the law.”[2])

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Of Lent and Social Action – Sermon for Lent 3, RCL Year B

When I was about 8 or 9 years of age, my grandparents gave me an illustrated bible with several glossy, color illustrations of various stories. They weren’t great art, but they were clear and very expressive. My favorite amongst them was the illustration of today’s gospel lesson.

I know it was John’s version of the cleansing of the Temple because in that picture Jesus was swinging a whip. John’s is the only version of the story with that detail. The rest of the picture was filled with movement. Jesus was whirling about like a dervish, his long hair and the hem of his rob flaring out. Men were scattering, tables and cages sailing through the air, birds fluttering away, and coins flying everywhere.

A couple of decades ago, when several of my friends were wearing “WWJD?” (What would Jesus do?) bracelets, I’d think of that illustration and wonder, “Have you considered that time with the whip in the Temple courtyard?”

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Of Everyday Apocalypses – Sermon for Advent 1, RCL Year B

On April 12, a little more than seven months ago, I was privileged to officiate and preach at a service of Choral Evensong at Trinity Episcopal Cathedral in Cleveland. Following the service, on our way home to Medina, my wife Evelyn and I stopped at a Lebanese restaurant in Middleburg Heights for a late dinner in celebration of our 43rd wedding anniversary, which that day was. After a lovely meal of hummus, baba ganoush, spicy beef kafta, and chicken shwarma, we went home to bed. A few hours later, around 2 a.m., I woke up with a horrendous case of heartburn. I took some antacid and went back to sleep sitting up in my favorite armchair. At 7 a.m. the next morning, I woke up knowing that I hadn’t had indigestion after all; I was having a heart attack.

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Of Persistent Love – Sermon for RCL Proper 22A

This is the second of three Sundays during which our lessons from the Gospel according to Matthew tell the story of an encounter between Jesus and the temple authorities. Jesus has come into Jerusalem, entered the Temple and had a somewhat violent confrontation with “the money changers and … those who sold doves,”[1] gone back to Bethany, and then returned to the Temple the next day. In last week’s lesson, “the chief priests and the elders of the people” demanded that he explain himself, asking, “By what authority are you doing these things, and who gave you this authority?”[2] In good rabbinic fashion, Jesus answers their question with a question and, when they cannot answer his question, he declines to answer theirs.

But, Jesus being Jesus, he doesn’t leave it at that: he goes on to tell three parables. First, a story about two sons, one of whom refuses to do as his father instructs but later changes his mind and obeys, the other of whom agrees to do as he is told but then fails to do so. The second, today’s story about a vineyard. And the third, a story about a wedding feast where the invited guests decline attendance so passers-by are dragged in off the streets, but one man (who fails to wear an appropriate wedding garment) is tossed back out into a place of perdition. We heard the first last week; we’ll hear the third next week. Today, we have heard “the Parable of the Wicked Tenants.”

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Of Jesus and Racial Slurs – Sermon for RCL Proper 15A

Heavenly Father,

We have come over a way that with tears has been watered.

We have come, treading our path through the blood of the slaughtered,

God of our weary years,

God of our silent tears,

Thou who hast brought us thus far on the way;

Thou who hast by Thy might,

Led us into the light,

Keep us forever in the path, we pray.

Amen.[1]

Last week, Evelyn and I were in Topeka, Kansas, visiting our son and his family. On Friday afternoon we were at loose ends while the grandkids were at school and their parents were at work, so we decided to visit the Brown vs. Board of Education National Monument. This memorial is a small museum in what was the segregated, all-black Monroe Elementary School south of Topeka’s downtown. I’m glad we went to see it. It is a remarkable place, and a fascinating if sobering reminder of how bad racism has been in this country and how much further we still have to go to remove that stain from our nation.

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Pin the Tail on the Donkey – Sermon for RCL Proper 9A

A clergy colleague suggested recently that this Sunday’s epistle reading[1] makes a lot more sense if you add ‘Dear Diary’ at the start. I think he’s right. For seven chapters of his letter to the Romans, Paul the erudite and well-educated Greek-speaking rabbi has been going on at length about the Law and how it does or does not apply to Jews and Gentiles, how it does or does not apply to members of the church, and so forth. And then, all of a sudden, he’s no longer the learned Jewish Christian apologist; he’s just a guy complaining about life. He begins writing in the first person and bemoaning his inability to carry through with his best intentions. It’s like, “Dear Diary, I really screwed up and I don’t understand why!”

But this passage is not in Paul’s diary, it’s in his letter to the Romans, which the church has preserved as part of Holy Scripture, so here we are reading it during worship and trying to figure out just what the heck Paul is talking about! Is he, autobiographically and symbolically, describing a believer’s pre-conversion state? That is, does the misery described in these verses represent a person’s life before receiving the grace of Christ’s death, resurrection, and ascension? Or, alternatively, is he presenting himself as the stereotypical believer after receiving the grace of baptism? Does the conundrum Paul describes characterize the life of faith? And if he couldn’t get it right, who could?

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Answering a Call – Sermon for RCL Proper 5A

“As Jesus was walking along, he saw a man called Matthew sitting at the tax booth; and he said to him, ‘Follow me.’ And he got up and followed him.”[1] Something similar happens in the Genesis reading from the Hebrew scriptures appointed for today: “The Lord said to Abram, ‘Go from your country and your kindred and your father’s house to the land that I will show you.’ * * * So Abram went, as the Lord had told him….”[2]

Abram’s immediate response to God’s call is the subject of Paul’s comments in the Epistle reading from the Letter to the Romans. Abram believed God, believed in God, and acted on that belief, and that combination of belief and action is what Paul refers to as faith and that “faith ‘was reckoned to him as righteousness.’”[3]

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“You Are What You Eat” – Sermon for the Third Sunday of Easter, RCL Year B

Anthelme Brillat-Savarin , an 18th century French politician once said, “Tell me what kind of food you eat, and I will tell you what you what kind of man are.”[1] The 19th century philosopher Ludwig Feuerbach said, “Man is what he eats.”[2]

These observations have been distilled into our modern idiom. “You are what you eat” is a saying one hears or reads pretty regularly. And it’s true. Eating shapes our identities, defines who we are. A particular food and drink may highlight ethnicity, nationality, or age: tacos, lasagna, Coca Cola (over fifty), Pepsi (under thirty,) hamburgers, sushi. Food and drink defines the great holidays and important celebrations of our lives: champagne on New Year’s Eve, turkey at Thanksgiving, plum pudding at Christmas, hot dogs on the Fourth of July, eggs at Easter.

An ordained colleague of mine once commented that the Sacramental presence of the Eucharist has shifted location in the modern church. Once the table-fellowship of the church was centered on the altar; now, he said, it is found elsewhere depending upon denominational tradition. For Baptists, it is now found in the fried chicken dinner; for Methodists, in the potluck supper; and for Episcopalians, at coffee hour. He was kidding, of course, but there is an element of truth in his humor.

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“Reach Out Your Hand” – Sermon for the Second Sunday of Easter (RCL Year B)

In today’s Gospel lesson we heard, as we always hear on the Second Sunday of Easter Season, the story of “doubting Thomas.” What is striking about the Thomas’s demand … “unless I see” … is that our Lord accepts and encourages it … “Reach out your hand.”

This deceptively simple story is a great encouragement to those of us who follow the Anglican path in Christianity. We have the inheritance of a method of engaging the Faith (and Life) which is described in the work of the seminal Anglican theologian Richard Hooker. Fr. Mike Russell, who has recently published a re-issue of Hooker’s Of the Lawes of Ecclesiastical Polity, describes this method this way:

Anglicans frequently talk about the three-legged stool of authority that distinguishes them from Roman Catholics and Protestants. The former give more authority to Church traditions, the latter to Holy Scripture, but Anglicans somehow add them together and then mix in human reason. Once again, that mixture is Mr. Hooker at work re-framing the discussion. What emerges hardly fits our popular notion of a code of laws and, in fact, we come to understand that in talking about laws, Mr. Hooker is actually speaking throughout about the nature and exercise of authority.[1]

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