The God of the Living

By the Rev. Darren Miner

Bible Readings

Today’s Gospel reading from Luke is the story of a convoluted religious debate between Jesus and some Sadducees. The topic seems to be marriage in the afterlife. But the real topic is the existence of the resurrection of the dead. You see, the Sadducees were a priestly sect who did not believe in the resurrection of the dead. Instead, they believed that, when a person died, his spirit sank into the ground and remained in a dark and joyless realm, known as “Sheol,” separated from God forever. The Sadducees even had a slogan about this dismal doctrine: “The Lord is God, not of the dead, but of the living.”

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Now, the Sadducees in today’s Gospel undoubtedly knew that Jesus taught the resurrection of the dead. And they wanted to publicly ridicule his teaching. So they posed a hypothetical question. What if seven brothers, one after the other, all married the same woman? When they had all died and then been resurrected, which man would own the woman as his wife? (Clearly, it would be an abomination for all seven to share ownership in the same wife!) Now, the Sadducees couldn’t care less about marriage after the resurrection. Their true aim is to discredit belief in a resurrection life!

But, as you know, Jesus is a rather clever fellow! He knows right away what these Sadducees are trying to do. He does address the question of marriage after the resurrection, if only obliquely, but then moves on to the real theological question: the resurrection of the dead. As is often the case, Jesus does not actually answer the question that his opponents have posed. He never says whose wife the woman would be after having married seven times. Instead, he states that the institution of marriage as it existed in his day (namely, a man taking a wife for the purpose of ensuring his posterity) will cease to exist in the World to Come. Now, for those of you who are widows or widowers, rest assured: Jesus does not say that the spiritual bonds of love are broken by death, only that the legal bonds of marriage no longer apply.

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Complacency and Contempt: Our Nation’s Sins

By the Rev. Darren Miner

Bible Readings

Today we heard Jesus’ parable of the Pharisee and the tax collector. The point of the parable is clear: don’t be like the Pharisee! Now, the parable is so clear, so self-explanatory, it may seem that it needs no further explanation. Even so, I will proceed with the sermon!

The first point I would like to make is that the Pharisee in the parable lives a righteous life according to the standards of his society. He does what the Jewish Law requires of him—and then some! He is not, in fact, a hypocrite. That is not the issue here. But there are issues with his attitude—two issues, to be precise. The first issue is that he thinks he has earned his salvation and he is complacent about it. The second issue is that he holds others who do not meet his high standards in utter contempt.

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The Pharisee may be righteous with regard to his actions, but he is not right with God because of his attitude. His “prayer of thanksgiving” is no prayer at all, but a declaration of self-satisfaction and self-praise. And there is no hint of contrition, no hint of repentance, for in his mind he deserves his salvation. After all, he has worked hard to earn it. But Jesus warns his followers to turn to God for salvation. He teaches that we humans are incapable of saving ourselves. Even so, we are not without hope. For what we can do is to turn to God, confess our sins, and receive our salvation as pure gift.

On most Sundays, we recite the General Confession. You may have wondered why I leave that uncomfortably long pause between the bidding to confession and the joint recitation. The purpose is to give you, and me, time to recollect, to think back over the past week, and to offer up to God our most grievous sins. For only then can we hope to receive absolution for them.

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Prayer and Perseverance

By the Rev. Darren Miner

Bible Readings

This Sunday, life is made easy for the preacher, because there is a clear theme to all of today’s readings. And that theme is made explicit in the Collect of the Day: we are to “persevere with steadfast faith.” We find perseverance in the story of Jacob struggling all night with his mysterious opponent. We find the author of 2 Timothy urging his readers to “be persistent whether the time is favorable or unfavorable.” And we find perseverance in the parable that Jesus tells about a widow and an unjust judge, which will be the main focus of this sermon.

Now, Luke tells us that the parable of the widow and the unjust judge is about “the need to pray always and not to lose heart.” And I won’t gainsay him. But I think that there is more to be learned from this parable than just that. In this story, a widow repeatedly comes before a judge who has no respect for God or man. Again and again, she appears in court demanding justice. Now, in Jesus’ day, a woman would not ordinarily plead a case in court. That was the job of her nearest male relative. So we may assume that she had no male relatives and was forced by her need to violate custom and plead her own case before the unjust judge. She fails again and again, but rather than give in to despair, she bravely, and obstinately, keeps on demanding the justice that is due her.

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We are told that the unjust judge eventually gives in. Most English translations have the judge saying that he decides to give in because otherwise the widow will “wear him out.” But what the judge literally says is that he is giving in because he fears that the widow will “punch him in the eye”! Modern translators literally take the punch out of Jesus’ punch line!

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God: The Obsessive-Compulsive Party Host

By the Rev. Darren Miner

Gospel Reading

In today’s Gospel story, we find the Son of God hanging out with folks from “the wrong side of the tracks.” The Bible refers to them somewhat cryptically as “tax collectors and sinners.” Perhaps it would be more meaningful if we referred to them as “collaborators, swindlers, partyers, and prostitutes.” The Pharisees and the scribes, the devout churchgoers of their day, don’t approve! So, Jesus uses this situation as a teaching moment. And he tells the Pharisees and scribes two teaching stories about the nature of God.

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The first story is addressed to the men who are present. In the Greek, the parable literally begins with these words: “Which man among you…?” Jesus poses a situation in which a shepherd owns 100 sheep and one gets lost. Jesus then  asks a rhetorical question of his audience: Wouldn’t they leave behind the 99 sheep to seek the one lost sheep? Wouldn’t they be so overjoyed when they found it that they would carry the sheep home on their shoulders and then throw a party for the guys next door? The way the question is posed, the expected answer is surely, “Yes, we would!” But let’s stop and look at the parable before we commit ourselves, because I think Jesus is tricking us! Realistically speaking, what shepherd in his right mind would abandon 99 defenseless sheep in the wilderness to seek out one stray? It doesn’t make a bit of sense. Unless there is some assistant shepherd that we don’t know about, why would anyone risk 99% of their savings to recoup the loss of 1%? So, if Jesus’ audience had had time to consider the implications, they just might have said, “No, we would not abandon the 99 sheep to seek the one that was lost—that’s crazy talk!”

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Division in a Time of Crisis

By the Rev. Darren Miner

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

In 1939, Winston Churchill gave a famous speech about Russia that included the following phrase: “It is a riddle, wrapped in a mystery, inside an enigma; but perhaps there is a key.” The same could be said about today’s Gospel reading! Here we have Jesus Christ, Son of God and Prince of Peace, telling us that he has not come to bring peace to the earth, but rather division. He goes on to describe how even families will be divided because of him. What are we to make of this? Well, as Winston Churchill said, “Perhaps there is a key.” And I think that the key is the word “crisis.”

In English, “crisis” connotes a time of catastrophe, a time when everything is going very wrong. But the English word “crisis” derives from a Greek word that has a somewhat different meaning. That Greek word means “a moment of judgment” or “a time of decision.”

The terrible division that Jesus describes is not something that he particularly wants to take place; it is something that he knows will take place in response to the Gospel. He came to bring Good News to the earth, and yet Jesus knows very well that many people will reject his teaching. Today, just as on every Sunday, we hear the Good News of Jesus Christ proclaimed, and we are presented with a moment of judgment, a time of decision, a personal crisis. Will we side with Jesus Christ, or will we side with the world?

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Well, folks, this entire nation is facing a crisis. As a people, we are faced with a moment of judgment, a time of decision. Every day, we all must ask ourselves, “Whose side am I really on?” The psalm today reminds us of God’s commitment to the vulnerable people of the world. He says, “Save the weak and the orphan; defend the humble and needy; rescue the weak and the poor; deliver them from the power of the wicked.” What God does not say is to support the politically powerful, to defend the mighty, to give tax breaks to the rich. He just doesn’t! God is primarily concerned with those in need. The rich and powerful have already had their reward.

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There Is Need of Only One Thing

By the Rev. Darren Miner

Gospel Reading

This week a preacher is presented with an embarrassment of riches. Each of the readings deserves a sermon of its own. But, considering the state of affairs here at church, I have decided to preach on the story of Martha and Mary.

The story is short. The plot is simple. But the moral of the story is annoyingly ambiguous. Consequently, biblical interpreters throughout the last two millennia have proposed a wide variety of interpretations.

The Church Fathers were fond of allegorical interpretations. One Church Father explained the story of Martha and Mary as an allegory contrasting the contemplative life (represented by Mary) with active life in the world (represented by Martha). He thought that this story was included in the New Testament to encourage Christians to abandon life in the world for life in a monastery.

With all due respect to the Church Fathers, I think I might prefer a more literal interpretation! So let’s take a closer look at this story of a dinner party gone wrong.

Jesus arrives at an unnamed village and is welcomed by Martha into her home. Her sister Mary then sits at Jesus’ feet to listen to his teaching. Already we know that the women of this family don’t feel bound by custom. For according to custom, Jesus should have been welcomed by a male family member. And Mary should have been in the kitchen, preparing the meal.

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But the violation of custom is not the real problem here. The problem is that Martha is going crazy trying to prepare a banquet for their distinguished guest, and Mary isn’t helping. Martha suspects that her sister won’t listen to her, so she tries to get a third party (in this case, Jesus) to take her side in this family dispute. (Nowadays, we have a word for this little trick, triangulation.)

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God Is Not Mocked

By the Rev. Darren Miner

Bible Readings

Let the words of my mouth and the meditation of my heart be acceptable in your sight, O Lord, my strength and my redeemer.

Today is my 60th birthday, and I just came back from a weeklong vacation. So you might think that you would get a happy and relaxed sermon. Sorry! This sermon was written before my vacation, when pictures of drowned immigrants were still fresh in my mind.

In the Epistle appointed for today, St. Paul warns the Galatians: “Do not be deceived; God is not mocked, for you reap whatever you sow.” I hope to God that the leaders of this nation, most of whom call themselves Christian, remember this warning. Desperate immigrants, who are tired of living in tent cities in Mexico, are drowning trying to find a place of refuge, a place of safety, for themselves and their children. They are dying of dehydration in the desert trying to escape the Hell they live in back home. They are willing to shred their flesh on barbed wire fences to get to this Promised Land. And the joking response of our President is that “the country is full.” “Do not be deceived; God is not mocked!”

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The Collect of the Day that we prayed at the start of this service states: “O God, you have taught us to keep all your commandments by loving you and our neighbor.” Well, folks, desperate Salvadorans are our neighbors. Desperate Hondurans are our neighbors. Desperate Guatemalans are our neighbors. Most of these would-be refugees are Christians, to boot. And as St. Paul reminds us, we are supposed to “work for the good of all, especially for those of the family of faith.”

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Ensemble 1828 – The Schubert Project

The Schubert Project – Ensemble 1828
Date & Time: Friday June 28 at 7:30 pm
Venue: 1750 29th Avenue, San Francisco
Tickets: $20 General, $15 Seniors/Students
Buy tickets online
Celebrate pride and the genius of Franz Schubert (1797-1828) in an...

The Schubert Project – Ensemble 1828

Date & Time: Friday June 28 at  7:30 pm
Venue: 1750 29th Avenue, San Francisco
Tickets: $20 General, $15 Seniors/Students
Buy tickets online

Celebrate pride and the genius of Franz Schubert (1797-1828) in an all-Schubert program for violin, cello, and piano.

Franz Peter Schubert (31 January 1797 – 19 November 1828) was an Austrian composer of the late Classical and early Romantic eras. Despite his short lifetime, Schubert left behind a vast oeuvre, including more than 600 secular vocal works (mainly Lieder), seven complete symphonies, sacred music, operas, incidental music and a large body of piano and chamber music. Appreciation of Schubert’s music while he was alive was limited to a relatively small circle of admirers in Vienna, but interest in his work increased significantly in the decades following his death. Felix Mendelssohn, Robert Schumann, Franz Liszt, Johannes Brahms and other 19th-century composers discovered and championed his works. Today, Schubert is ranked among the greatest composers of the 19th century, and his music continues to be popular.

Program

Ensemble 1828 — violinist Nicole Oswald, cellist Isaac Pastor-Chermak, and pianist Alison Lee — makes their debut with an eight-concert tour throughout Northern California in Summer 2019. Honoring Schubert’s last and most productive year with their name, Ensemble 1828 will present an all-Schubert program, highlighting music composed in their namesake year and featuring varied groupings of violin, cello and piano. Come for the timeless solo piano impromptus, stay for the intimate duos for cello and piano and violin and piano, and come back after intermission for the epic, symphonic Piano Trio No.1.

  1. Sonata for Arpeggione and Piano in A minor, D.821
  2. Impromptu in G-flat major, Op.90 No.3
  3. Impromptu in A-flat major, Op. 90 No.4
  4. Violin Sonata in A major, D.574
  5. Piano Trio No.1 in B-flat major, D.898

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Direct from New York, the award-winning Ben Rosenblum Jazz Trio

Date & Time: Saturday June 22, 7:30 p.m.
Venue: Incarnation Episcopal Church, 1750 29th Avenue, San Francisco
Tickets: $20 General, $15 Seniors/Students
Eventbrite Ticketing: Buy tickets online
Ben Rosenblum Jazz TrioBen Rosenblum –...

Date & Time: Saturday June 22, 7:30  p.m.
Venue: Incarnation Episcopal Church, 1750 29th Avenue, San Francisco
Tickets: $20 General, $15 Seniors/Students

Eventbrite Ticketing:     Buy tickets online

Ben Rosenblum Jazz Trio

Ben Rosenblum – piano/accordion
Greg Feingold – bass
Ben Zweig – drum

Award-winning jazz pianist, composer and accordionist Ben Rosenblum has been described as “mature beyond his years,” (Jon Neudorf, Sea of Tranquility), and as an “impressive talent” (C. Michael Bailey, All About Jazz), who “caresses [the music] with the reverence it merits” (Bob Doerschuk, Downbeat Magazine). Ben is based primarily in New York City, and is a graduate of the Columbia-Juilliard program (in 2016). His original music combines his extensive knowledge of the history of jazz with a free-wheeling, modern melodic sensibility and powerful narrative approach to the piano. His profound passion for jazz, swing and world music genres finds expression in his unique fusion of harmonic and rhythmic elements from a wide array of sources, and gives rise to a signature compositional sound and style at once iconoclastic and deeply rooted in such figures as Bill Evans and Wynton Kelly. Ben’s first priority in his composition and in his playing is always narrative – to tell a compelling story with his music, while reaching the hearts of his audience, connecting on an emotional, an intellectual and a spiritual level.

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Three in One, and One in Three

By the Rev. Darren Miner

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

Bible Readings

Today is Trinity Sunday, and this principal feast is a bit of an anomaly. For it doesn’t commemorate an event or a person, but a doctrine, namely, the doctrine of the Trinity. Stating the doctrine of the Trinity is simple enough: “We believe on one God: Father, Son, and Holy Spirit.” Understanding the doctrine of the Trinity, however, is not so simple. You don’t need a degree in mathematics to see the fundamental paradox: we Christians say that we believe in one God; but when asked the Name of our God, we enumerate three separate persons, “Father, Son, and Holy Spirit.”

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A fuller statement of the doctrine may be found in the Athanasian Creed. It states: “We worship one God in Trinity, and Trinity in Unity, neither confounding the Persons, nor dividing the Substance. For there is one Person of the Father, another of the Son, and another of the Holy Spirit. But the Godhead of the Father, of the Son, and of the Holy Spirit is all one, the glory equal, the majesty co-eternal. Such as the Father is, such is the Son, and such is the Holy Spirit. The Father is uncreated, the Son is uncreated, and the Holy Spirit is uncreated. The Father is incomprehensible, the Son is incomprehensible, and the Holy Spirit is incomprehensible.” (To which one might add, this whole Creed is incomprehensible!)

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