Occasional thoughts of an Anglican Episcopal priest

Tag: Spirituality (Page 13 of 13)

“Jesus Saves, Do Justice”: Sermon for the 4th Sunday after Pentecost, Proper 6B (Track 2) – June 17, 2018

Our kids this week have been “Shipwrecked,” but they’ve also been “rescued by Jesus.”[1] They’ve been learning the truth of that promise emblazoned on neon crosses at innumerable inner-city rescue missions in nearly every English-speaking country in the world, “Jesus saves,” through the metaphor of being lost at sea and washed up on a deserted island. That’s something that happened to St. Paul at least three if not four times![2]

But, unfortunately, St. Paul’s experiences at sea are not in the lectionary this week. Our readings from the bible have nothing to do with ships or the ocean or being lost or getting rescued and aren’t really easy to tie to what the kids have been doing with all these shipwreck decorations in the church. Instead of shipwrecks, the readings this week give us trees. Ezekiel reminds us of one of God’s metaphors for Israel, the noble cedar planted on a mountaintop spreading its branches to provide homes for the birds and winged creatures of every kind (which represent all the nations of the world), producing mighty boughs and the plenteous fruit of righteousness and justice.[3]

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Reconciling Dysfunction: Sermon for the 3rd Sunday after Pentecost, Proper 5B, 10 June 2018

For recreational reading these days, I’m into a novel entitled Winter of the Gods.[1] The premise is that the ancient gods of Greece are still with us, immortal but relatively powerless beings blending into the human world around them. The story is set in current-day New York City where the goddess Artemis, mistress of the hunt and twin sister of Apollo, lives and works as a private detective. As the novel opens, Selene (as Artemis is called) and her partner Theo, a professor of classics at Columbia University, are consulting with the NYPD about a bizarre murder. What they know, and the police don’t, is that the victim is Hades, god of the underworld.

This is the first death of an immortal god in millennia and the rest of the gods are thrown into turmoil. They have to join forces and work together to solve the murder before another one of them killed. This is difficult because if the Greek gods are nothing else they are a dysfunctional family. After all, they are all descended from Kronos, the divine son of Uranus, the sky, and Gaia, the earth. Kronos overthrew his parents and ruled during the mythological Golden Age. He married his sister Rhea and fathered several children, but prevented strife by eating then as soon as they were born. Eventually, Rhea grew tired of this and tricked Kronos into not devouring Zeus, who overthrew Kronos and cut open his father’s belly and freed his brothers and sisters.[2]

As a theologian and a preacher, I am very glad I don’t have that mythology to deal with on a weekly basis! Finding something good to preach based on the stories of that dysfunctional family would be a task I don’t think I’m up to.

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Sabbath: Sermon for Pentecost 2, Proper 4B, June 3, 2018

The theme for today’s lessons is clear . . . we are almost “hit upside head” with the concept of Sabbath. Our reading from Deuteronomy is the law establishing the mandatory day of rest:

Observe the sabbath day and keep it holy, as the Lord your God commanded you. Six days you shall labor and do all your work. But the seventh day is a sabbath to the Lord your God; you shall not do any work.[1]

Our Gospel lesson relates two of Mark’s stories of Jesus’ conflict with the Pharisees about Sabbath observance: first, a probably made-up tale about the disciples plucking wheat,[2] and second, a probably true story about Jesus healing a man with a crippled hand in the context of a synagogue Sabbath observance.[3]

So what is Sabbath?

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Relationships: Sermon for Trinity Sunday, May 27, 2018

Some of you may have heard of Brooks’s law, which has to do with the time it takes to complete a software project. It’s similar to the general law of diminishing returns in economics. Professor Fred Brooks of the University of North Carolina first proposed the law in 1975; it holds that “adding manpower to a late software project makes it later.”[1] Each additional worker must be trained and adding more workers increases the need for intercommunication between them so that, at some predictable point, the efficacy of adding more members to a task group is cancelled and doing so lengthens, rather than shortens, the schedule.[2]

I didn’t know about Professor Brooks and his law until I started researching this sermon, and I only learned about it because in the early pages of his book he cites the Anglican theologian Dorothy Sayers and her theology of the Trinity. I will come back to Ms. Sayers and her helpful analogy for the Trinity, and later I’ll return to Brooks’s law, but first I want to share with you some of the metaphors for the Trinity, that peculiar understanding of God that we Christians hold and that we focus on each year on this, the first Sunday after the Feast of Pentecost.

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