Tag Archives: jesus

The Lord Is My Shepherd

By the Rev. Darren Miner

Bible Readings

Today is unofficially known as Good Shepherd Sunday, because all but one of the readings make reference to shepherds. That one exception is the first reading from the Acts of the Apostles. So let’s look at that first before we move on to animal husbandry.

The first line in today’s reading from Acts provides the Church with a spiritual rule of life. The earliest Christians, we are told, “devoted themselves to the apostles’ teaching and fellowship, to the breaking of bread and the prayers.” Like them, we too are to devote ourselves to the apostles’ teaching. We do this when we meditate on the New Testament. We do this when we listen to a sermon or attend a Bible study. We devote ourselves to the breaking of bread and the prayers when we attend the Eucharist and when we pray our daily devotions. But what about devoting ourselves to fellowship? Don’t we do that at every coffee hour? Yes and no. The Greek word translated here as “fellowship” is koinonia, and it has a wide range of meanings, such as sharing, participation, communion, and even communal ownership. The earliest Christians understood this kind of fellowship as requiring them to “sell their possessions and goods and distribute the proceeds to all, as any had need.” This is so much more than signing up to bring snacks to the Sunday coffee hour! Such fellowship as is commended to us in the Acts of the Apostles requires profound mutual commitment, up to and including financial support for the poor in our midst.

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The Lord Is Risen Indeed. Alleluia!

By the Rev. Darren Miner

Gospel Reading

Some 2000 years ago, in a backwater of the Roman Empire, something happened that changed the world. On the first Good Friday, Jesus of Nazareth was executed on a cross. On the first Holy Saturday, he was buried in a borrowed tomb. And then on the first Easter Day, he was raised from the dead, as a sign of God’s love for his Son—and for us. For we are told that if we have faith in God’s saving love, we too will be raised from the dead. That in a nutshell is the Easter message.

But faith is such a tricky matter! If we watch the news coming out of Syria or Egypt or Russia or Sweden, it is ever so easy to believe in Good Friday. It is easy to believe that the world would torture and kill a gentle man whose only wrong was to teach God’s love. It is easy to believe the Holy Saturday message that this man of peace lay dead and buried. But it is harder to believe in the Easter message, that sin and death did not—and do not—get the last word.

We may imagine that ours is the first generation of doubters, but that just isn’t the case. St. John wrote the Gospel account of the Resurrection that we heard proclaimed today for one reason and one reason only: that doubters of every generation might know the truth about what God did on that first Easter Day and, believing that truth, might have eternal life. Of all the Gospel accounts of the Resurrection, John’s is the most vivid and detailed—and the most convincing! In the midst of the miraculous, we get real, believable portrayals of how various disciples of Jesus reacted both to his death and to the mystery of the empty tomb.

The two boys, Peter and the Beloved Disciple, upon hearing that Jesus’ body has gone missing from the tomb, compete in a footrace to see who will get there first. The Beloved Disciple wins, but then chickens out, letting Peter be the first to enter the empty tomb. The Beloved Disciple believes, even though he doesn’t understand, while Peter is just plain confused. The impatient boys head home. And because of their impatience, they miss out on a miracle.

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“My God, my God, why have you forsaken me?”

By the Rev. Darren Miner

Gospel Reading

As I’ve said many times before, the liturgical season of Lent is a jarring time. Well, Holy Week is even more so! Today, Holy Week begins, and by a quirk of liturgical history, we get the story of Jesus’ triumphal entry into Jerusalem juxtaposed with Matthew’s account of the Passion. For this reason, this Sunday is given two names in the prayer book: Palm Sunday and the Sunday of the Passion.

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A variety of pious customs have become associated with this Sunday, all of which focus on Jesus’ triumphal entry into Jerusalem. In Russia, pussy willows are carried in procession. In South India, flower petals are strewn on the floor of the sanctuary during the reading of the Gospel of the Palms. (The sexton must just love that!) And in the United States, we solemnly bless palms and carry them in procession as we sing Jesus’ praise. A favorite pastime of both children and adults is to make crosses out of the palm fronds and then keep the crosses on display in the home until Shrove Tuesday. On that day, the palm crosses may be returned to church, burned, and made into the ashes for Ash Wednesday.

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The Raising of Lazarus: Life Out of Death

By the Rev. Darren Miner

Gospel reading

Today we hear about God’s power over death in the story of the raising of Lazarus. Think of today’s Gospel reading as a foretaste of Easter, a preview of something greater still.

Jesus is in a town called Bethany across the Jordan, when a messenger arrives from a town in Judea, also named Bethany. The messenger is sent from his friends Mary and Martha, asking him to come heal their brother Lazarus, who is seriously ill. Now, unbeknownst to all but Jesus, Lazarus is already dead. Considering the distance between the two Bethanies, it turns out that Lazarus must have died the same day the messenger was sent. Perhaps this explains why Jesus was in no great hurry to head out.

Now, in what is one heck of a prophetic double entendre, Jesus explains that “this illness does not lead to death; rather it is for God’s glory, so that the Son of God may be glorified through it.” The double meaning lies in the phrase “that the Son of God may be glorified.” On the one hand, it can simply mean that Jesus will receive honor. On the other hand, it can mean that he will be crucified; for throughout John’s Gospel, glorification is a code word for Jesus’ crucifixion. And indeed, later we’re told that the chief priests plot to kill Jesus precisely because of the stir he caused by raising Lazarus.

By the time Jesus and his entourage arrive at Bethany in Judea, Lazarus has been dead four days. This is significant, because according to popular Jewish belief, the soul stayed in the vicinity of the body for three days and then departed to its final destination. So, after four days, the expectation would be that the soul was irretrievable. Martha approaches Jesus and gently reprimands him for his late arrival. Even so, she declares her continuing belief in Jesus as the Messiah. Jesus’ response is the poignant and profound statement that we hear proclaimed at just about every Christian burial: “I am the resurrection and the life. Those who believe in me, even though they die, will live.”

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Come, See, and Drink!

By the Rev. Darren Miner

Gospel Reading

Today’s Gospel reading requires a bit of background if we are to appreciate what is going on. First, we need to know something about the Samaritans and their relationship with the Jews. Second, we need to know something about the significance of a man meeting a woman at a public well.

The Samaritans were a people of mixed religious and ethnic heritage. When the northern kingdom of Israel was conquered by the Assyrians, the Assyrians populated the region with peoples from five foreign tribes. These peoples intermarried with the Israelites who remained, and they worshiped their own gods alongside the God of Israel. By Jesus’ time, the Samaritans were politically part of the Roman province of Judea and worshiped the God of Israel; even so, the Jews considered them unclean foreigners because of their mixed ethnic and religious heritage. In particular, a Samaritan woman was considered a source of ritual pollution from the day she was born till the day she died. It was considered wrong for a Jewish man to speak to a Samaritan woman, and if he touched anything that she had touched, he too would become ritually unclean.

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But there is more to be said about the encounter between Jesus and the Samaritan woman. In Jesus’ day, there was an implicit sexual tension in any meeting between a man and an unescorted woman. But to meet a woman at the public well had a special significance that is lost on us today. In the stories of the biblical patriarchs, it was not unusual for a patriarch to meet his bride at a public well. So, the very setting of the story hints at the possibility of an interracial betrothal, only furthering the impropriety of the encounter.

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Building a Fence around the Torah

By the Rev. Darren Miner

Gospel Reading

For the last two Sundays, we have been hearing excerpts from Jesus’ Sermon on the Mount. Last week, we heard Jesus say, “… not one letter, not one stroke of a letter, will pass from the law until all is accomplished.” Today, we hear what biblical scholars used to call “The Antitheses.” (To be more precise, we hear four of the six Antitheses; the other two will be heard next week.) Now, an “antithesis” is a rhetorical contrast of opposites. And the presumption has often been that Jesus is opposing his new laws against the old Jewish laws. But considering what Jesus said about not abolishing even one stroke of one letter of the Law, it seems unlikely to me that “The Antitheses” are, in fact, antitheses!

What then, is Jesus up to? Well, he’s doing something very Jewish, and Judaism even has a term for it. He’s “building a fence around the Torah.” It has long been a practice in Judaism to draw a legal circle around a commandment, so that one would never even come close to breaking the original commandment. A classic example is the commandment not to eat a baby goat boiled in its mother’s milk. From this came the prohibition against eating meat and dairy products at the same meal. And from this came the further prohibition against cooking meat and dairy products in the same pan or storing meat and dairy in the same refrigerator. I think that this is what Jesus is up to in today’s Gospel reading!

With that in mind, let’s go through each of the four so-called “Antitheses” and try to figure out what Jesus was asking of his disciples then and now.

anger-or-the-tussle-1516The first “antithesis” deals with the issue of anger. Jesus starts out by reminding his audience of the biblical prohibition against murder. He then says that calling someone a fool in anger is tantamount to murder and will land the guilty party in Hell. Now, rest assured that Jesus is using a bit of hyperbole here. Be that as it may, he does so, in order to drive home the point that anger can be deadly, both literally and figuratively.

Jesus then expands on this point with two “mini-parables.” In one, a man has traveled to Jerusalem to make an animal sacrifice at the Temple for the expiation of his sins, when he remembers his sin against a fellow Israelite. He leaves his sacrifice incomplete, travels back to his home town, makes up with his neighbor, and then heads back to Jerusalem to make his peace with God. It’s an improbable scenario. But it points out that reconciliation with God is only possible if we are reconciled with one another first. When we share the Peace later in the service, it is more than just a casual greeting to a neighbor, it is a liturgical sign that we who are gathered here today are reconciled.

The next “mini-parable” is about one man taking another man to court over unpaid debts. Jesus says that if the debtor has any sense, he’ll settle out of court and not risk going to debtors’ prison. This little parable is an allegory. The key to the allegory is that the word “debt” in Aramaic is also the word for “sin.” In this parable, the judge is God, and the debtor’s prison is Hell. The decoded message is to make your peace with your fellow human beings before you die, lest you suffer divine condemnation!

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“Come and See!”

By the Rev. Darren Miner

Gospel reading

Echoes of the Epiphany resound in today’s Gospel reading. Last Sunday was the feast of the Baptism of Our Lord, and we heard St. Matthew’s account of Jesus’ baptism. As I stated last week, that account is the principal reading in the Eastern Church on the feast of the Epiphany, whereas in the Western Church the story of the Magi is proclaimed. Today we get a second echo of the Epiphany in John the Baptist’s account of Jesus’ baptism—or to be precise, in his remembrance of that recent event.

mural_-_jesus_baptismIn Matthew’s account, Jesus sees the heavens open up and the Spirit descend like a dove. It isn’t absolutely clear if anyone else sees what Jesus sees, or hears what he hears. St. John’s Gospel answers that question. John the Baptist also saw the descent of the Holy Spirit at Jesus’ baptism. And for him this was the sign he had been waiting for that the One who was coming into the world had arrived.

lamb-of-god-stained-glassThe Baptist announces to all within hearing distance that Jesus is “the Lamb of God who takes away the sin of the world.” One wonders exactly what he means by this curious expression. Elsewhere, Jesus is proclaimed as the great Shepherd of the sheep, a reference to his status as the Messiah. But here, he is not the shepherd, but the sheep, and a baby one at that! The most common interpretation of this metaphor is that John is equating Jesus with a paschal lamb, the animal that was slaughtered, roasted, and eaten once a year in commemoration of the Exodus. The blood of a paschal lamb was a symbol of redemption. Recall that at the first Passover, the Israelites smeared their lintels with the blood of a lamb, so as to be spared from God’s wrathful visitation upon Egypt. While the killing of a paschal lamb was not originally a sacrifice, by Jesus’ day, when only the priests in the Temple were permitted to slaughter the lambs, the slaughter and communal sharing of a lamb was commonly thought of as a Temple sacrifice. We see this sacrificial understanding of the Passover when St. Paul writes, “Christ our Passover is sacrificed for us,” a phrase that should sound rather familiar.

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The Only Christmas Gift Anyone Really Needs

By the Rev. Darren Miner

Gospel Reading

Merry Christmas! Today is a special day for all Christians, but it is an especially special day for the Church of the Incarnation. Since this parish isn’t named after a saint, we don’t have an annual patronal feast. Instead, we have a feast of title, and today is it—the feast of the Incarnation!

If you attend Midnight Mass or a sunrise service in an Episcopal church on Christmas, you get the story of baby Jesus from Luke’s Gospel. But if you attend the main Christmas Day service, you get something very different. Despite the fact that you see a papier-mâché stable in front of the altar, you didn’t, in fact, hear the story of Jesus’ birth in a stable. No shepherds in the field. No angelic host singing, “Gloria in excelsis Deo.” Instead, you got an excerpt from a mystical poem about the doctrine of the Incarnation. To be honest, I miss the charming stories of St. Luke, but this profound poem of St. John is, in fact, the very foundation of the Christian understanding of Jesus Christ. So take a deep breath, and let us plunge into its mystical depths!

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As does any good storyteller, St. John begins at the beginning—in this case, the very beginning! While St. Luke starts his Gospel with the birth of a baby prophet, St. John begins with the birth of the Cosmos, and he tells us about the relationship between God and a divine being called “the Word.” This Word existed with God before time itself was created, and all Creation was mediated through him. In the original Greek, the name of this being is Logos. Yes, it can be translated as Word. But it has other translations that are just as pertinent here, such as Reason or Order.

nativity-iconThe existence of such a divine Logos was the subject of both Greek and Jewish speculation well before the time of St. John. This pre-existent divine person was understood to be the giver of reason and order to the Universe. He is the one who maintains structure in the face of chaos. He is the one who maintains the possibility of life in the midst of deadly disorder. He is the one who allows for the existence of light in the midst of darkness.

For John, the Logos is also God’s Word spoken to the Cosmos and to us. He is the divine self-expression of God’s love for the whole world. This divine self-expression of God’s love was “spoken” by God at Creation; was proclaimed to Israel by their prophets; walked among us as a preacher of peace; and continues to speak to us in Nature and in Church, in starry sky and in Holy Scripture, in the companionship of a pet and in the Blessed Sacrament. According to John, the unity between God and the Logos is such that one can even say that the Logos is God.

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Jesus, Our Emmanuel

By the Rev. Darren Miner

Bible Readings

This is the fourth and final Sunday of Advent. And today we consider the first advent of our Lord. More precisely, we look at the time just before Jesus’ first advent, namely, the annunciation to Joseph. Now the art world has always favored Luke’s story of the annunciation to Mary over Matthew’s story of the annunciation to Joseph. I don’t know about you, but I could not possibly rank one story above the other. Each has its own artistic and theological merits.

ahazBut before addressing the Gospel, let me say something about the first reading from the prophet Isaiah. We get this story about a prophecy to King Ahaz for one reason, and one reason only. It serves as a proof-text in the Gospel of Matthew. The original context of this prophecy is the Syro-Ephraimite War. King Ahaz is besieged by his neighbors and fears that Jerusalem will fall. At God’s behest, Isaiah comes to reassure him with a prophetic sign that Jerusalem will not fall, at least not yet. King Ahaz, feigning piety, refuses to accept a sign. Well, he gets one anyway! Isaiah famously proclaims, “Look, the young woman is with child and shall bear a son, and she shall name him Immanuel.” The child in question was probably King Ahaz’s future son, or just possibly Isaiah’s.” And there is no reason to believe that the young woman in question conceived in any way other than the normal way of doing it. For some reason or other, our lectionary omits the final verse of the prophecy, which portends the future fall of the kingdom to Assyria.

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The Value of One

A sermon preached at the Church of the Incarnation, San Francisco, on September 11, 2016, by Christopher L. Webber.

On a crystal clear September morning fifteen years ago today, two airplanes full of people like you and me plunged into the Trade Towers in lower Manhattan where nearly 20,000 people were at work. Another plane hit the Pentagon and a fourth plane plunged into a field in Pennsylvania. When the day was over some 3,000 people were dead.

So 9-11 has become a date to remember and this year it falls on a Sunday when the Gospel reading talks about the value of a single life. Jesus asks, “Which one of you, having a hundred sheep and losing one of them, does not leave the ninety-nine in the wilderness and go after the one that is lost until he finds it? … Or what woman having ten silver coins, if she loses one of them, does not light a lamp, sweep the house, and search carefully until she finds it? When she has found it, she calls together her friends and neighbors, saying, `Rejoice with me, for I have found the coin that I had lost.’ Just so, I tell you, there is joy in the presence of the angels of God over one sinner who repents.”

God places such value on one.

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