Occasional thoughts of an Anglican Episcopal priest

Category: Passover

Of God and Dwelling Places – Sermon for Proper 16, RCL Year B

Again this week as last, our first reading today is from the First Book of Kings and like last week’s, it is a prayer spoken by King Solomon. Last week, it was a private prayer spoken in a dream late at night. Today, it is a public prayer. As long as it was, this reading is just a small part of the dedicatory prayer that Solomon offered when the Temple was finished and consecrated. In it, Solomon asks an important question, “[W]ill God indeed dwell on the earth?”[1] More specifically, Solomon is asking if God will dwell in the Temple, and the wise king immediately answers his own question: “[H]eaven and the highest heaven cannot contain you, much less this house that I have built!”[2]

The building of the Temple in 957 BCE[3] marked a very significant change in the Jewish religion. Well, really, let’s not call it the Jewish religion because it wasn’t that, yet. Let’s just say, “The religion of the people of Israel.” These people were not, though we often imagine them to be, strict monotheists. Even in this prayer, Solomon leaves open the question of whether there might be gods other than their God: “O Lord, God of Israel, there is no God like you in heaven above or on earth beneath.”[4] There might be other gods, lesser gods perhaps, demigods, or even demons, part of a heavenly pantheon of gods, but this God, the God of the People of Israel is greater than any of those others.

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Of Wisdom and Eating the Word – Sermon for Proper 15, RCL Year B

Our gospel reading this morning is taken from the Fourth Gospel, the Gospel according to John, which I’m sure you know is the sort of odd-man-out of the gospels. The other three gospels, the so-called Synoptic Gospels (a Greek word meaning that they see the Jesus story in the same way), pretty much agree and present the events of Jesus’ ministry in the same order over a one-year time-line. John tells the story in a completely different way, with a three-year time span and a different order of events.

This sort of makes sense because Matthew, Mark, and Luke are all believed to have been written at about the same time, probably around the years 50-60 AD, and Matthew and Luke even seem to use Mark’s gospel as source material for their own versions. John, on the other hand, was probably written 40 to 50 years later and seems to use different source material. Furthermore, John seems to have a very distinct purpose in mind for his writing. Bill Countryman, who taught New Testament at Church Divinity School of the Pacific, argued in a book entitled The Mystical Way in the Fourth Gospel[1] that John’s gospel “parallels the structure of the ideal Christian life. Just as the Christian life ideally begins with conversion and goes on to baptism, first communion, and more advanced stages of spiritual growth, so the Gospel of John has a section on conversion, then one on baptism, then one on eucharist, and so forth.”[2]

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Competitive Yeast – Sermon for RCL Proper 12A

When I was a sophomore in college, I lived in a dormitory suite with nine other guys: six bedrooms, two sitting rooms, and a large locker-room style bathroom. About mid-way through the first semester, one of our number, a 3rd-year biochemistry major, suggested that set up a small brewery in one of the sitting rooms. We all read up on how to make beer and thought it was a great idea; so we helped him do it. It takes three to four weeks to make a batch of beer, so over the next few months we made quite a bit of beer.

Then, late in the spring semester, one of our roommates had a chance to get some yeast from a famous California champagne producer, so we thought we’d use it in our beer. We thought we’d be super-cool making beer with champagne yeast and our beer would be magnificent; we weren’t and it wasn’t. In fact, it was downright awful.

It turns out that not all yeasts are the same!

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Lenten Journal 2019 (5 April)

Lenten Journal, Day 30

Physical therapy. A synonymous term is “torture.” Today’s session proved that.

I am unhappy I made the decision to replace my left knee with titanium and plastic. The result is far from what I had hoped.

I don’t blame the surgeon. His work is fine. X-rays show everything is right as it should be. The scar from the incision is great, better than the one on my right leg, and there is no deficit of feeling nor any oddball itching, again better than the right leg.

No. The problem is my chronic Achilles’ tendon pain. I feared going in that my Haglund’s deformity and related bursitis would complicate recovery, but I also hoped that replacing the knee and going through the therapy afterward would benefit the ankle and foot. The fear was realized, not the hope.

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The Bread of Justice: Sermon for Pentecost 11, Proper 13B, August 5, 2018

At the end of our gospel lesson this morning, Jesus said to the crowd, “It is my Father who gives you the true bread from heaven. For the bread of God is that which comes down from heaven and gives life to the world.” They said to him, “Sir, give us this bread always.” Jesus answered, “I am the bread of life. Whoever comes to me will never be hungry, and whoever believes in me will never be thirsty.”[1] This is the beginning of Jesus’ long discourse on bread which takes up nearly the whole of Chapter 6 of the Gospel according to John and of which we will hear parts for all of the month of August.

A few verses further on, Jesus will say again, “I am the living bread that came down from heaven.” And he will add, “Whoever eats of this bread will live for ever; and the bread that I will give for the life of the world is my flesh. . . . Those who eat my flesh and drink my blood have eternal life, and I will raise them up on the last day; for my flesh is true food and my blood is true drink. Those who eat my flesh and drink my blood abide in me, and I in them.”[2]

The Jews, John tells us, disputed among themselves as Jesus was delivering this lengthy dissertation on bread. I think we can understand why! The very idea of consuming human flesh is off-putting, even disgusting, and would have been extremely objectionable to the Jews; no wonder they grumbled and mumbled, complained and disputed. Even as a metaphor, the statement demands a lot from Jesus’ followers!

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