SERMONS

Morgan Reed 2/2/25 Morgan Reed 2/2/25

Candlemas: The Glory of Jesus in Ordinary Faithfulness

Transcription

Well, good morning everybody. It is good to see you this morning. I'm Father Morgan Reed. I'm the vicar here at Corpus Christi Anglican Church and February 2nd marks a very special day in the church's calendar.

It usually occurs not on a Sunday, so we haven't often, we haven't been able to do it yet, but this we'll start doing this in the future on February 2nd. Today it's on a Sunday, so we get to celebrate, it's called Candlemas, or the Feast of the Presentation of Christ into the temple. And this passage that we read today concludes the infancy narratives in the Gospel of St. Luke.

If you remember, in the last several weeks, we're going now backwards chronologically, we've started Epiphany the first Sunday talking about the baptism of Jesus, so he was already an adult, and then after that we talked about him changing the water into wine, his first miracle in Cana of Galilee, and then last week we saw his glory going from synagogue to synagogue as he taught. And so now we're going back in time, back to the infancy narratives, and this passage today brings us to an encounter with the glory of Jesus that Mary and Joseph are going to experience at the temple with Simeon and Anna. And as we look at these passages this morning, let me pray for us.

“In the name of God, the Father, the Son, and the Holy Spirit. Amen. Lord, may the words of my mouth and the meditation of my heart be always acceptable in your sight. Oh Lord, my rock and redeemer. Amen.”

We're going to look at this passage through the lens of Mary and Joseph, through the lens of Simeon, and through the lens of Anna. So those are sort of my three points this morning, and through them all we're going to see about what it looks like to live a life of faith when things feel really uncertain. In today's gospel, we find people waiting for the glory of the Messiah. They're waiting, Joseph and Mary, Simeon and Anna, and Mary and Joseph show us this example of a devout couple, a couple who is following the law as it prescribes.

Mary and Joseph

They come to the temple to do three important things. First, for Mary's ritual purification after childbirth, so it's about 40 days after her son is born, for the presentation of the firstborn to the Lord, and for the dedication of the firstborn to the Lord's service. All these things are sort of wrapped up summarily in St. Luke's Gospel.

They come and they offer two turtle doves, which is according to the law, but it shows us that they are among the working class and the poorer in their culture. They can't afford to offer a lamb or a bull, and it's actually quite un-extraordinary what they're doing. They are just being faithful Jews, following the law.

They have had extraordinary encounters surrounding the birth of their son Jesus, but this particular thing that they're doing is quite un-extraordinary, and I find a lot of comfort in that because they're about to experience something amazing that God is bringing together and orchestrating, but from their perspective, they're just carrying on in the un-extraordinary, being faithful with the next thing God's called them to do, and the presence of God is making its way into the temple through this child who is being carried along by faithful parents who are doing something completely ordinary. When we think of the glory of Jesus coming to meet us, day in and day out, it reminds me that the glory of God comes through very common vessels and very ordinary encounters in your walk of faith, in my walk of faith. Sometimes people can look for signs of God's blessings in really big things, like if everything is going right, then God must be blessing what I'm doing.

You might hear someone say, well this bad thing didn't happen to me, so God must be pleased with me for what I'm doing, and that person who's experiencing failure must not be experiencing God's blessing, or they might say this good thing happened to me, so God has to be blessing me. But instead, the story of Mary and Joseph here reminds us that God's glory is often discovered among those small, seemingly insignificant acts of faithfulness that we take, and the outcomes are sort of out of our hands, as it were. Carving out time to pray, carving out time for intention and meditation to be honest about how we're feeling, doing something for a spouse without them having to ask you to do it, making time to invite other people over.

These are small rhythms of intentional faithfulness that as we encounter the image of God in other people, these reveal to us the glory of Jesus. This is the soil. The intentional rhythms are the soil for the revealing of the glory of Jesus.

And in the last two months, I've been listening to a few books, one on parenting, the other one on marriage, and then I've been reading one on friendship, because it is so easy to occupy my mind with things that I can't change, right? And maybe some of you are in that space too, where you've spent the week and your mental load has been occupied with things that are out of your control, right? But I want to see Jesus in the everyday stuff of my life. So, not that I want to stick my head in the sand, but I want to spend an equal amount of time on these things, these everyday moments that I can control, living out life with Jesus in the everyday stuff of the household, the neighborhood, the place that I live, our church. And the things that I can control are familial relationships and friendships, and I can have an effect in those places.

So, we need to discover the glory of Jesus in small places that are just very common places. We need to be surprised by Jesus in those ordinary spaces, those everyday faithfulness encounters of just walking and doing the next good thing, just like Mary and Joseph are in this story.

Simeon

So, this is Mary and Joseph, and then the camera changes, right? If you can picture like a movie, the camera is now changing to another person, to a man named Simeon. And Simeon, according to tradition, is an old man and a priest. We don't really have that in the gospel text, and that's not the point. The point is, this is a devout man who is living in the city, who is looking and longing for the Messiah to come and bring the redemption of Israel.

Jesus had already been testified about earlier in that chapter by shepherds in the wilderness, and now he's going to be testified about in the city and in the epicenter of religious power. Jesus has the witness of those in the country, and now he's going to receive the testimony of the devout Jews who are in the city of Jerusalem. So, the Holy Spirit reveals to Simeon that he will not die before he sees the hope of the Messiah.

And so, then it says the Holy Spirit guided Simeon to the temple. I'm not sure what that looked like, but Simeon has this habit of, you know, being a part of temple life. He's described as a devout and a just man.

And so, Simeon meets Mary and Joseph and Jesus, either in the temple of the women or the temple of the Gentiles, sorry, the court of the women or the court of the Gentiles, somewhere in the temple complex. He meets them. We don't know where, but as he encounters them, God is clearly orchestrating this moment from behind the scenes.

And then, when Simeon speaks, he speaks Isaiah chapter 60, with the light and the glory that are being brought together that describe the goodness of God's kingship over all the nations. And it's really important, in light coming to the nations, this is going to be one of the important themes in the ministry of Jesus, and this is where it first shows up in the Gospel of Saint Luke, that the light of Jesus going to the nations starts right here in Simeon's song. It's connected to this universal reign of the kingdom of God that is going to include the Gentiles, and that's what's new here.

You have, in the infancy narratives, you have these songs, the song of Mary, the song of the angels, the song of Simeon, and we'll get to the song of Anna. Each of those progressively reveals something about the nature of the saving work of the Messiah. And now that Simeon has seen Jesus, he can give up his post. He can rest. He's done. He's seen it.

He's seen God's promise fulfilled in his sight. And he adds what's interesting in this song, which we say every day in evening prayer, he adds this note of suffering in the song, and it's really interesting. So I can imagine Mary and Joseph, they're smiling with delight.

Yes, yes, you know, blessed be the Lord God of Israel. Oh wait, that's the morning prayer one, sorry, the evening prayer one. You know, as he's, you know, the light to enlighten the Gentiles and the glory of your people Israel, and their faces are beaming with joy, like, yes, we are seeing God's goodness here.

And then he says, and a sword will pierce your own soul too. Whoa, right? This is the first moment where there's this introduction of the ministry of the Messiah will involve some level of grief and suffering, but they're not sure the fullness of what that means yet. And I would imagine Mary and Joseph's facial expressions change in that moment.

And so now, the grief of anticipated pain is going to sit side-by-side with the joy that she's feeling about her son. And maybe, just maybe, you've been in a place like that, and maybe you're in a place this morning where grief about some sort of anticipated pain and suffering is with you. And in Mary's example, take note of her example here, she is somebody who we find that grief and hope sit next to each other for decades, right? This is 40 days into her child's birth, you know, being born.

There's 30 plus more years to go. Grief and hope are going to sit side-by-side for decades throughout the life of her son. And in that daily space between grief and hope, she does the next good thing as an act of faith, that famous, be it to me Lord according to your word.

She gives us an example of faith in that space between hope and grief. The next good thing as we're longing for the glory of God's kingdom to show up. And so we're called to follow her example.

Simeon has similarly cultivated a life of everyday faithfulness in anticipating the work of the Messiah, and he's led by God to meet these ordinary parents as yet another witness with the angels and with the shepherds of what this child's ministry is going to be. And so I've been thinking about the significance of what does it mean to end our days with this prayer of the song of Simeon, Lord now let your servant depart in peace, according to your word. Whether it's comp line or daily evening prayer, this ends our prayer every day.

And so what does that mean for us? Well, this prayer offers us an opportunity to discover the glory of Jesus in the everyday, moment-by-moment conversations and encounters that you guys are going to have every single day. It does that first. It also affirms that Jesus is present in all those things, and it invites us to rest.

I mean, when you hear Simeon sing this song, there's this profound sense that the work of God is in God's hands, and he can rest in this quiet confidence and stillness that God is going to be the one to carry out his work and his plan. And so this song invites us into a quiet rest with quiet confidence. And our bodies and our souls need that rest, and so this is why I love having this as a daily prayer.

Our bodies need this daily reminder. There are days when you and I are enraptured by joy upon joy, and there are days where we're finding the glory of God in that joy, and there are days where you and I are struck by grief, and there are days that we just live in the ordinary somewhere in between. There are days that we undergo this pain that pierced Mary's heart as well.

But Simeon invites us to frame things differently, to frame gladness and grief under the umbrella of God's glory going forth through Jesus as he shines his light on the nations. So as we live in that space between hope and grief, we live out the next good thing to the looking for the glory of God which is going forth to the nations as we take the next step of faithfulness in God's kingdom.

Anna

So we've seen God come in surprising glory in the faithful lives of Joseph and Mary and Simeon, and now the camera is going to change yet again, and we encounter a prophet, a woman named Anna.

Anna is introduced as this prophet who is from the tribe of Asher, which is one of the northern ten tribes, and there's some debate about how old she is. You know, it's common in those days for women to get married in their mid to late teens, and so if she had been married somewhere around 16-ish, then her husband would have died by the time she was 23. So she was probably a widow from her mid-20s, and so it's possible that she's somewhere now in her early to mid-90s or even in her early hundreds, but she has spent all that time in the station of widowhood.

People know who she is. She's been in the temple every day. She is a pinnacle of the example of female piety, and she represents the voices of the women in Jerusalem in the city who are longing for the hope of the Messiah, and Anna has been looking for the redemption of Israel, which comes and brings in the new age of the messianic king, and this is going to be a major theme in the gospel, this coming kingdom.

The Venerable Bede, one of our saints in the English tradition, says something really important here. He says, “What needs to be mentioned too, is that deservedly both sexes hurried to meet him, offering congratulations, since he appeared as Redeemer of both.” So Jesus would be the redeemer of man and of woman. He would be the redeemer of Jew and Gentile, of pious city dwellers, and of common herdsmen in the wilderness.

Jesus is the hope and the redeemer for all people, and when people find their rest in the lordship of Jesus and his reign as king, they do so in a way that takes full account of who they are and the uniqueness of where they've come from, and so Anna invites us to be very curious about what the redemption of Jesus looks like in groups of people who aren't always given the most prominent voices. Women have to be heard and held in honor. Children and elderly must be heard and held in honor.

Ethnic, linguistic minorities have to be able to tell their stories, and those lives must be honored, and so the poor must have a voice in honor. So Anna hears one group of people, a representative of one group who is looking for the redemption of Jesus. She invites us to reflect on whose voices I think feel under- represented in the church.

Now think with me again about the infancy narratives. Angels, shepherds, a just and devout city-dwelling man, a pious Jewish woman prophet who is a city dweller. These are all giving unique voice and testimony to the work, the hope, the consolation of Israel in the ministry of Jesus, and so the kingdom of God is going to be lived out, and it's going to look very unique and different in the different vocations and stations of life, sexes, families of origin, subcultures, stories, and all of these things creating a tapestry in the church that's depicting this narrative of the glory of God and how the light of Jesus is going into the nations, through our neighborhoods, through our households, through our individual lives, and so as the glory of Jesus goes forth, take notice of it in the everyday stuff of life and the lives of the other people that you're encountering with a disposition of curiosity to learn more about the global picture of redemption that God's portraying.

Conclusion

So in conclusion, today's passage calls us to join Mary and Joseph and Simeon and Anna to live out faithful anticipation of God's coming kingdom in the midst of the everyday encounters that you and I have in our routines, and Mary and Joseph remind us to carry on in obedience, one good next step at a time, even though we don't fully understand the significance of what we're holding in our hands. Simeon reminds us to find rest and quiet confidence in the God who's going to carry out his plan, even though there will be times of grief and gladness. Anna reminds us to value Jesus's redemption and the unique stations and stories of others in the kingdom of God, and just as we all were carrying in our candles this morning, singing about the light of Christ, let's remember this day, candle-ness, that this day calls us to carry the light of Christ in everyday faithfulness to the world around us that is longing to know the light and love of our Lord.

Let me pray for us. “O God, our Father, source of all light, today you reveal to the aged Simeon your light, which enlightens the nations. Fill our hearts with the light of faith, that we who have borne our candles may walk in the path of goodness and come to the light that shines forever.

Your Son, Jesus Christ our Lord. Amen.”

Transcribed by TurboScribe.ai. Edited by the author.

Morgan Reed 1/26/25 Morgan Reed 1/26/25

The Glory of Jesus in New-Creation Community

Transcription

Well, good morning again everybody. It is good to be with you this morning. As I mentioned earlier, I'm Father Morgan Reed. I'm the vicar here at Corpus Christi Anglican Church.

We are in the season of Epiphany, which focuses our attention on the glory of God, which is moving to the nations and the neighborhoods around us. And today in St. Luke's Gospel, we are experiencing the glory of Jesus as it moves through the synagogues throughout Galilee. And here in the passage this morning, we have Jesus, whereas before when we focused on his baptism a few weeks ago, the Father is declaring the glory of Jesus over him for all to hear.

Now we have Jesus's self-reflection, his own declaration of his own glory, as he is anointed and understands his own anointing by the Holy Spirit in bringing about the Messianic Kingdom. And so as we look at our passages this morning from Nehemiah, the Psalms, 1st Corinthians, and our Gospel, let me pray for us. “In the name of God, the Father, the Son, and the Holy Spirit. Amen. Lord, may the words of my mouth and the meditation of my heart be always acceptable in your sight. O Lord, my rock and my Redeemer.”

Amen. Well, the ministry of Jesus in this passage is one of bringing about the New Age, the age that was to come that everyone was looking forward to, bringing about the kingdom of God through a community of people. And one of the implications from this passage is that the church becomes the society of the New Age.

It's a community where we experience the kingdom, where wrongs are to be made right, where the downcast are to be lifted up, where the wounded are to be healed, and where the poor and the marginalized are to be dignified and held in honor in community. And all of this is the continuation of the work of Jesus, revealing his glory to the nations through his works. This is what the church is called to.

And it's really important for the church, then, to view itself as a society of new creation. But in order to view itself as a society of new creation, we need constant recalibration. And by recalibration, I mean the daily process of repentance and conversion of heart, turning from all of our disordered and worldly attachments to turning towards the way of Jesus.

We need that daily to recalibrate ourselves to the way of Jesus. And I think our passage today calls us to join in those crowds who were sitting in the synagogue watching Jesus. They were fixed on him, as our passage said. We're to join those crowds in wondering attentively at the works of Jesus. And as we think about wondering attentively at the works of Jesus, we want to look at three things. First, Jesus's self-understanding from this passage.

Second is the ministry of the servant in Isaiah. And third, the resulting posture the church ought to take based on Jesus's self-understanding. So first, let's, I want to look a little bit both at the ministry of Jesus, but also the history of the synagogue, because I think that's helpful as we think about this passage.

Jesus and the Synagogue

We read something really interesting in the Old Testament. We read from the book of Nehemiah, where the exiles have returned from Babylon, and they're hearing the law of God being read to them for the first time in a long time. And there's only one problem, though. After 70 years of being in exile, most of the generations have forgotten Hebrew. And in fact, the younger generations may have never learned it, because in this time period, in the Persian period, Aramaic became the lingua franca. Everyone spoke, read Aramaic, not Hebrew.

And so groups of men are going through, according to the passage that Father Steven read for us, as they're going through, they're interpreting the Hebrew for the crowds to understand. I can't remember what English word was used there, but the idea is probably something like translating, and maybe with a little bit of exposition in there, too. But the fact of the matter is, they're making it accessible for people by taking Hebrew, which nobody understood, translating it into Aramaic, and slowly explaining it as they went along.

And so scholars think that that, not that particular event, but the Persian period becomes the origin of what is later known as the synagogue. It wasn't anything formal back in that time, but groups of people are starting to share a common life together, and they're living out the covenant of the Torah in decentralized ways, and that will eventually grow up into a more robust system by the time of Jesus. That was a way over simplification of 400 years, but just so that you have an idea of kind of the trajectory of these things, there's no temple at this point, they're hearing the law read away from the temple, they have to figure out how do we live this out when the temple is not central to our lives? And so by the time you get to Jesus's day and age, Pharisaic Judaism and the synagogue is what gains the most traction for living out the the life of the covenant of Moses.

Pharisees being the ones who established the rules and the norms for the synagogue, which just means assembly, but it had boundaries to it. There was a liturgy that usually consisted of recitation of various prayers, a reading from Torah, a reading from the prophets, instructions in the readings, read Aramaic there, you know, translating into Aramaic, and then a benediction, which actually if you're familiar with the daily prayer life of the Anglican tradition, it's very similar, and there's a reason for that. The Jewish synagogue and the daily office will, there's a common thread there.

And so Jesus opens the scroll when he's in the synagogue, and it happens to be Isaiah 61. Now anybody remember two weeks ago, if you were here to celebrate the baptism of Jesus, what servant song did God proclaim over Jesus at his baptism? Anybody remember? Yeah, there you go, Isaiah 42, good memory. So God proclaims over Jesus the anointing of this servant, Jesus.

Now you have also the Spirit of the Lord is upon me. So Jesus is reading this passage, which is another servant song in the book of Isaiah. There are several of these. There's this question in Jesus's day, who do these apply to? Is it the prophet? Is it a messianic figure? Is it the people of Israel? Is it all of them? And Jesus is here understanding them as himself. And so he's saying the Spirit of the Lord is upon me, and then what's going to follow is how Jesus understands the nature of his own messianic ministry. He's going to dictate the terms of what this is going to look like based on Isaiah 61.

So he's reading the servant song with an understanding that this is what the Lord has called him to do, and the last time we heard about the anointing of the Lord was at the baptism. And Jesus began his public ministry here after the baptism and after being tempted by the devil in the wilderness. We come to this part of the book of Luke where Jesus is going synagogue to synagogue in the northern region of Galilee.

That's where the ministry of bringing the kingdom seems to begin, and he's going throughout Galilee calling people to turn to the kingdom of God. He's the one who's going to bring this new age, this new covenant, and fulfill all these servant songs in the book of Isaiah that point towards the redemption of God's people, and this is exactly what they're looking for. They're looking for the judgment of injustice, the renewing of creation.

And Jesus says, “I am the one who will bring this about.” We didn't read the later part of this passage, which will show that there are some who will reject the message of Jesus, his words and his works, in contempt and thinking about, well, we know we've known this kid since he was born, you know, how can this kid be the one who's going to bring all these things about when he preaches in Nazareth? But instead of joining those, I think this text calls us to join the crowds who are watching with attentiveness and waiting on the ministry of the Messiah to come, dignifying the image and honoring the image of Jesus and other people with compassion, following the way of Jesus. We begin by listening to who Jesus says he is. That's what this passage calls us to, to join the crowds and listen to what Jesus, who Jesus says he is.

The Ministry of Jesus in the Servant Song

So secondly, we got to pay attention to the ministry of Jesus. It's a society of new creation that Jesus is forming. That's what the church is, a society of new creation. Jesus says that his ministry is to proclaim good news to the poor, to proclaim liberty to the captives, to recover sight to the blind, to set at liberty those who are oppressed, and then to proclaim the year of the Lord's favor. And what this does is those who are in the synagogue now who are listening, this puts them in the place of being the poor that are mentioned in Isaiah 61.

And why the poor? Those who are economically impoverished, they know that they have need generally. And what we find in the Gospels is that those who are among the poor have a more positive response to the ministry of Jesus than those who don't think that they have need. And so the poor, economically, point us to the fact that we all have the need for the ministry of the Messiah.

All of us, whether we're economically well-off or not, this is why we dignify the poor in community as a reminder that all of us are in need of the redemption that Jesus brings and the deliverance that Christ wants to bring in us. Jesus is bringing individual transformation through a society of new creation. So it's not just about one narrow sense of justice, it is about individual transformation, but it's also about both.

And I think there's a New Testament scholar named Darrell Bock, he brings these things together in a really helpful way. And I'll read the quote from him. He says, “…It's significant that the poor get singled out as a particularly appropriate audience for the gospel. The outsider often related to Jesus's message the best. The church is certainly called to minister to such people and to do so with a sensitivity to their plight and poverty, since a major ethical call for the church is that Christians are to meet one another's needs and to love their neighbors as the church expresses its love concretely to all.” I was, as I was thinking about this text today, one of the things I had thought about and think about how fast this church changes over.

Some of you may not remember a family that was in our church about three years ago. There was a family that visited our church back when we were at our old location. And during the passing of the peace, the father in this family came up to me and said, Sir, I want to be baptized. And then as I talked to him, he wanted the whole family to be baptized. It's the first and only time that's ever happened to me at the passing of the peace. It was an incredible moment.

And the family had come here from India and they were seeking political asylum because they had been threatened by death by their Hindu family. And so their request to be baptized led to one of the most deeply effective journeys for me, and I think in a lot of ways for the whole church, because you all walked with this family through their immigration process, providing needs, through the process of walking them through baptism and confirmation. You helped them with job hunting and medical expenses, provided them resources and even vehicles to help them get to their jobs and medical appointments.

And their ministry among us was incredible because there was a joy and a warmth with which they welcomed people. And some of you said on your, well, I'm thinking of somebody's testimony that this man welcomed them on their first day and they just felt incredibly welcomed, like his joy was palatable. And watching them grow in Jesus and understand more of the gospel and what Jesus can do for them was such a renewing experience for me. And if you knew them, I'm sure that was a renewing experience for you. And it made me so sad when they moved. I'm still sad about it.

But that season, when I think about it, you know, for the year and a half or so they were here, yeah, I was so proud to be a part of this church at that time because all of you worked together and you gave me a great example of what the holistic transformation of Jesus could look like in community, right? There was the spiritual need of new life, and there were also these other needs that the community came around them and served them in a holistic way, and it made me so proud to be a part of this church. And so Corpus Christi Anglican Church, when you think of this name, Corpus Christi meaning the body of Christ, it's inherently communal. And so it should always be a place where those who are other are brought into loving community and known and are knowing others, where they're honored and where they're dignified and they experience the redeeming love of Jesus in one another.

And what this reminds us of, and as I think about this for myself, as we think about the ministry of Jesus and the servant song of Isaiah, all of us then are the blind. Like, we are all unaware at times of our spiritual need. We are all the poor who are spiritually lacking and we need the abundant life of Christ in the kingdom of God. We are all held captive to disordered affections and attachments of the world, and we all need freedom from them. We are all the downtrodden, we are all the oppressed who need liberation from the outside forces that are all warring against our souls. And so as we experience the work of Jesus in community, we're filled to the brim with mercy and compassion for all of our neighbors who find themselves in the same place spiritually and socioeconomically.

Think of your neighbors, who lives next to you, who lives a few doors down, right? Think of that person. And this is how the glory of Jesus, the dominion, the loving rule and reign of Jesus, and his fame and reputation as king go into the world through our neighborhoods. That's what I love the season of Epiphany, because it focuses us on how Jesus's glory goes to the nations and in the embodiedness of nations.

I'm always reminded that the nations are in my neighborhood, and this is true for you as well. And so the glory of Jesus goes to those that we know and that we love and to those that we don't know, but we shovel their sidewalk during a snowstorm. This is, you know, the potential of the glory of Jesus going to the nations and where Jesus is made famous as king.

The Disposition of the Church

And it goes forward in a community that's bound by the love of Christ, who, like the crowds today, are looking attentively at the works of Jesus, who are dignifying and honoring the image of Jesus in one another, who then are continuing this work of raising the downcast, bringing freedom from bondage, bringing the truth of God to light with nuance and with compassion in a world that's shrouded in the darkness of lies and half-truths. And so we've seen Jesus's self-understanding of his anointed ministry, how that work of Jesus is carried out in new creation society, and finally, because you and I are anointed to carry on this ministry, we ought to have a disposition as a church of wonder and attentiveness at the work of Jesus. When Jesus died for us and when he rose again, he ascended to reign on high, and he took captivity captive, and he gave his spirit to the church, which has anointed you and I to carry on the work of new creation in New Covenant community.

So we're a society of new creation. And so imagine with me that Corpus Christi Anglican Church now is an embassy of God's kingdom where people find community and they find the healing that Jesus promised in our passage today in loving community. And so to continue this work, I think that we need to join, as I've said before, the disposition of those crowds and the faithful disciples of Jesus.

There are going to be those who reject Jesus, but we want to be among those who have our gaze fixed on Jesus, saying, teach me more, I want to understand this. There's a wonder, there's a curiosity about the works and the words of Jesus. And it's that disposition of wonder that I think recalibrates us.

It's kind of what repentance is, saying, Jesus, what is it I ought to be doing? And where are the disordered attachments that I've given myself to? And help me turn to you, I need your grace. This is the recalibration. So in your formation groups, as you guys meet together during the week with each other, you know, asking and wondering with one another about where you see Jesus in each other's lives.

And if you're not in a formation group or beyond the formation group, as you go and you get coffee together and you sit, or if you don't like coffee, tea, or something else, when you go hang out together, you know, asking yourself, what is the Spirit saying through the life and the ministry of this person, this image of God that I am sitting across the table from? And most challenging, in your child's tantrums and joys and delights, you know, in all of those moments, as you look at your child, looking and listening for blessing those good desires that God has placed into your child's heart, where do you see the image of God? Where are you learning of the image of God in your child, in the joys and in the sorrows? And making a habit of looking for that. Those short prayers are really helpful. I don't know if you've heard of breath prayers, but “Lord Jesus Christ, have mercy on me, a sinner,” is a really helpful prayer in the midst of a tantrum, as you're trying to look for the image of God.

That's a freebie. And so, yeah, so we want to look for and listen for the ministry of Jesus in daily prayer, in the Scriptures and in your conversations with those who bear God's image, always holding them up with profound dignity and honor, because you're anticipating to find something of Jesus in that person. And, you know, I'll be the first to admit that there are some times where some people are quite undignified, if not offensive and hurtful, but even seeking the image of God in those people allows us to have a healthy amount of separation and compassion for who they are longing to be, and a longing for their freedom from their disordered attachments in this world, while remaining healthy and separated from those things.

Conclusion

But our gospel today, in conclusion, it invites us to join with those who are hearing the teachings of Jesus, who are recognizing our bondage and our spiritual poverty, as we long for Jesus to redeem and restore our brokenness by his power. And so this passage calls us to continue on the ministry of Jesus, to continue on the kingdom of God by dignifying the poor, the downcast, the stranger, those who are in bondage and who seek for Jesus to bring them new life in New Covenant community, even before they know they are longing for it. And finally, this passage today calls us to listen attentively to the voice of Jesus, and to carry on with this disposition of wonder about what Jesus is about, and what he's doing in you, in this community, and through this community.

And so as we close, I want to close with a prayer for us that shows up a couple times in our liturgical year. It's a prayer for the Universal Church from our occasional prayers, but I want to pray it for us this morning. Oh God of unchangeable power and eternal light, look favorably on your whole church, that wonderful and sacred mystery.

By the effectual working of your providence, carry out in tranquility the plan of salvation. Let the whole world see and know that things which were cast down are being raised up, and things which had grown old are being made new, and that all things are being brought to their perfection by him through whom all things were made, your Son Jesus Christ our Lord, who lives and reigns with you in the unity of the Holy Spirit, one God forever and ever.

Transcribed by TurboScribe.ai. Edited by the author.

Morgan Reed 1/19/25 Morgan Reed 1/19/25

A Lifelong Journey of Seeing Christ

Transcription

Well, good morning and happy snow day. Supposedly. Rain day, shall we say. Maybe snow day. I just got back from Western Pennsylvania where it was snowing every day except for yesterday. I'm Chip Webb and I'm a member of Corpus Christi who serves the senior warden. And before I begin, let us pray.

“O Lord, may the words of my mouth and the meditations of all your people's hearts be acceptable in your sight. O Lord, our Rock and our Redeemer. Amen.”

Well, today is the second Sunday in a special season of the church's life. What season is it? Epiphany. Happy Epiphany, everyone. Now, Epiphany gets less attention than a lot of other seasons of the church's year like Advent and Lent. Yet Epiphany is still very important. And I'd like our youth and younger ones to help us all out with some matters.

Now, adults, you're not allowed to give them any clues. First, what story do we most remember during Epiphany? We Three Kings. There we go.

The coming of the Magi to pay homage to Jesus. And we talked about that in youth group last week a little, didn't we? Okay, a little bit of a tougher question. What sense of our five senses do we perhaps most associate with Epiphany?

Yes. Sight. Sight, yes.

Our eyes, right? Can anyone explain that a little bit more in the sense of how did sight apply to the Magi we just talked about? Yes. Okay. They saw a star and they followed it, right? We Three Kings following yonder star.

And what happened when they got there to their destination with sight? Yes. Okay, they gave their gifts, good. And what did they see? Jesus.

[Child voice: Baby Jesus]

Now, maybe, maybe not. Because King Herod was seeking kids two years old and under, he might have been a bit older. He might have been up to two years. We don't know for certain. Okay, one more semi-difficult question. This is a harder one.

What characteristic of God do we particularly associate with Epiphany? I'll give you a hint, it's five letters. Sorry, what did you say? Glory. Yes, good, Cole.

Good, good, good. It's His glory. Epiphany is associated with seeing God's glory. Well, thank you, youth and younger. Now, I'd like to throw out a question to everyone, including youth, younger ones, and adults. What does it mean when we say that we have had an Epiphany? Yes.

New idea, new understanding, Spike? A realization, yes. New idea, new understanding, realization, and insight can be any of those. Something that gives us a new way of looking at things, and that potentially changes our lives, right? And today our Gospel passage invites us to consider a story that might be well known to many of us, but that might be a bit of a mystery to us.

The Wedding at Cana. The story seems straightforward enough, right? Jesus attends a wedding at Cana and turns water into wine. Simple.

It seems pretty straightforward in terms of the events it recites, and as a miracle, it doesn't seem particularly flashy or even important. Like, it's not as important as, say, giving sight to the eyes of a blind man, right? So if you're like me, you've often wondered why exactly this is in the Gospel of John, and why this is a sign like the Apostle says it is, as we heard when Father Morgan read the Scripture. Does anyone else ever wonder these things? Okay.

On top of this, the Church has long associated this Gospel passage with the season of Epiphany. In her book, Epiphany, the Season of Glory, Anglican author Fleming Rutledge points out that the Church connected it with this season, “from the earliest centuries”. Fascinating, right? So as it turns out, this story has a lot more to it than is evident at first glance.

There are quite a few implications for us as Christians journeying through the season of Epiphany, and a good argument can be made that there are almost bottomless depths to it. It has a lot to say to us about seeing over the course of our Christian lives, and how that seeing can uncommonly transform us. And so let's examine in detail some of the implications of this story for us as individual disciples, and then briefly consider the implications for us as part of the one holy Catholic and Apostolic Church.

Let's begin by looking at the individual disciples mentioned in verses 2 and 11, and the context of the wedding. Were the disciples his twelve apostles, or were they a larger group? The text does not specify, but from the context of John, and reading back in John chapter 1, we are probably only talking about Andrew, Peter, Philip, and Nathaniel. The gospel presents them as the first disciples to follow Jesus.

Biblical scholar Ben Witherington notes in his commentary on this chapter that at this time, judging from various references in chapters 1 through 3 of the gospel, Jesus probably was still living with his family and making journeys to visit John the Baptist at the Jordan, but he most likely had not yet launched out on his own in ministry. If that is indeed the case, he probably just had this small group of four disciples at the time of the wedding. And when are we told that the wedding took place in verse 1? Anyone remember? Spike? On the third day.

Now, back to youth and our younger kids again. Can you think of any special significance that we as Christians place on the third day? Yes? He rose from the dead. You get the prize.

Yes, the third day is the day of Jesus's resurrection, and in his book, the fourth gospel, Roman Catholic scholar Louis Boyer argues that, “…It is hard not to see in the detail of the third day a reminder of the resurrection, particularly in the early church where this expression could not fail to call up that idea.” Now, that doesn't mean that the resurrection is being specifically referenced. John, after all, is chronicling an event that took place before the resurrection. Nevertheless, John's use of the phrase the third day would have caused an echo of the resurrection to ring in his first century reader's ears. Now, hold on to that idea and we'll come back to it in a bit. At the wedding, one or more of the disciples, because we have the account here, must have noticed Mary, Jesus's mother, approach her son.

So let's try to put ourselves hypothetically in the place of a disciple observing this interchange in the events that follow. They have no wine, she says in verse 4. Now, wedding feasts at the time lasted several days, so you know living in the first century that running out of wine during weddings is not uncommon, nor is it unexpected. Various reasons have been proposed for why the wine ran out in this case, one of them being that Jesus and his disciples were last-minute additions to the wedding guest list, so there was not enough for everyone.

Another one is that Jesus and his disciples had not, due to their poverty, brought the fair share of wine expected of all wedding guests during that age. Now, maybe one of those reasons is correct or maybe not. Scholars don't know, the texts don't tell us.

But what we, putting ourselves back in the shoes of a disciple at that time, next see and hear as recorded in verse 5 is that Jesus responds as if this statement, they have no wine, were a request made of him. And he says, woman, what does this have to do with me? My hour has not yet come. Now to our 21st century ears, the word woman seems surprisingly generic and perhaps even dismissive, but to our disciple that would not be the case.

The word had no such negative associations with it. While it wasn't necessarily an affectionate term, it wasn't a harsh one either. For that reason, some Bible translations use phrases such as dear woman instead of just woman.

Nevertheless, as a 1st century disciple, we would find it unusual for a son to use it with his mother, and Jesus uses it again with Mary during her one other appearance in the gospel at the foot of the cross when Jesus says, woman, behold your son in chapter 19. That's an interesting point in and of itself, that the appearances of Mary bracket the gospel, but that's something we really don't have time to consider today. But there's a mystery there about Jesus using the word woman, and Christians with different understandings of Jesus and Mary over the centuries have come to varying conclusions about it.

But there is general agreement among scholars that Jesus is working to distance himself from Mary, not as a son rebelling against his mother, or as a son trying to evade his family responsibilities and ties, but in the sense of separating his mission from the demands of other people, including, but not limited to, his own mother. Who does Jesus listen to and obey, according to other passages throughout John's gospel? Anyone? Yes? The Holy Spirit? Okay, but more specifically, another. Yes? God.

God the Father. My Father is always working, etc., etc., etc. So the hour has not yet come for him to fully start his ministry, some scholars say. Others believe that the hour that Jesus mentions is the hour of his suffering and glorification, that's a nice epiphany word, on the cross. Since Jesus uses the word hour in that sense in chapter 12. But whether Jesus is speaking of the beginning or the end of his earthly ministry, he is speaking of his mission.

Now regardless of Jesus's intent about the hour, our no-doubt perplexed disciple observing this event next hears the Jesus's mother say, do whatever he tells you to servants responsible for making the wedding run smoothly. And then, perhaps to his astonishment, either immediately or a while later, he sees Jesus address them, telling them to fill six stone purification jars with water. As a first century Jew, you know that the purification jars are used for rituals to be used in following the law, including the washing of hands to keep yourself from being unclean.

And the servants do fill the purification jars, perhaps a little too eagerly from our disciples point of view, for they fill them to the brim, that is to the point where they're almost spilling over. And you hear Jesus then tell them to take some of the water to the master of the feast, who is essentially the chief steward supervising the other stewards. And either with your own eyes and ears, or from talking to the servants later, you find out that the master has commended the bridegroom, who is ultimately responsible for much of the details of the wedding, for bringing out the best wine toward the end of the wedding.

Wait a minute, you saw Jesus tell the servants to fill the jar with water, but now the chief steward said there was wine, and not only was there wine, but wine of the highest quality. Your mind is blown, and as a result, you and the other disciples who have either seen these events as well, or who hear about them from you in all your astonishment, “believe in him.” Verse 11, believe in Jesus.

It's not, importantly enough, that you haven't believed in him already, since you believed in him enough to follow him and come to this wedding. But whatever believing in Jesus in verse 11 means, you are coming to a deeper belief, and whether you realize it at this point, or you come to realize it in retrospect, you are seeing Jesus display his glory. Wow, I don't know about you, but my mind is blown.

Just putting myself in that perspective. So let's unpack this a little more for us as 21st century disciples of Jesus, in terms of what this means for us as individuals. First, if we are Christians, then we are followers of Christ, right? And unlike our first century disciple, we live after the time of Jesus' incarnation, after his birth, which we celebrate in the Christmas season, after his life, including the three-year ministry that was just beginning at the time of the wedding in Cana, and after his death on the cross, which was his supreme glorification when he was lifted up, and to paraphrase our Book of Common Prayer, stretched out his arms on the hard wood of the cross so that all peoples could look to him and be saved.

We are some of the ones of whom John wrote, blessed are those who have not seen and yet believed, in chapter 20 of this Gospel. And yet for all of our differences with first century followers of Jesus, I'd like to suggest that there are at least three similarities we share with them. Number one, Jesus is mysterious. We are not watching the events of the wedding of Cana, but how Jesus acts is, if we're honest, no less perplexing for us at times than it would have been for one of his first century disciples or apostles. We are not always sure of how to take his words in Scripture, and other Christians throughout the century, and scholars as well, have not always been certain either. No one can fully define or comprehend the real presence of Jesus in the Eucharist.

And when it comes to following Jesus, we don't always understand how Jesus leads us, or even if he has led us to a particular place. Sometimes the words of the late singer- songwriter Rich Mullins in the song Hard to Get fit our lives very well. “I can't see how you're leading me unless you've led me here, to where I'm lost enough to let myself be led.” Jesus's incomprehensibility is a normal part of the Christian life. To put it in epiphany type language, it's hard to see Jesus some of the time, isn't it? That's part of why we need the Church. The Church ties us to our brothers and sisters in Christ who have lived throughout prior ages, who live during this current time as in this room, and who will live in the future.

We most interact, those of us who come to Corpus Christi regularly, with those we know at Corpus Christi most likely, or maybe people at our jobs as well, if we had no Christians there. But the wisdom of those who have gone before us have been left to us in the scriptures, in the Church's tradition, and in their writings. So we can better adapt to the mysterious ways of Jesus.

And that mystery extends, of course, to the other members of the Holy Trinity, God the Father and God the Holy Spirit, by interacting with other Christians. Remember, too, that those who have passed on as Christians are alive. They are not dead. A thin veil separates them from us, even though we do not see them. See again. So Jesus is mysterious.

Number two, another similarity. Believing in Jesus is a process, not a one-time event marked by many stages. As much as some of our Christian traditions like to emphasize a moment-in-time conversion, as Father Morgan has said many times, we have regular, even daily conversions.

Just as Andrew, Peter, Philip, and Nathaniel had believed in a certain sense before coming to Cana, then believed in a greater sense due to Jesus's miracle at Cana, and would come to believe even more over time, so it is with us. Uncommon transformation is not a one-and-done process. Discipleship does not involve standing at one fixed point in our spiritual lives.

Becoming Christ-like is not something at which we arrive. This last week I attended a class at Trinity Anglican Seminary on employing the wisdom of the Church Fathers in Christian education. One of the things the instructors said that stood out to me is that when we leave this life and are with Christ, we undoubtedly still will be growing in Christ-likeness.

Now I know that idea is controversial, it runs contrary to many Christians' beliefs, but at least for the moment hypothetically entertain that idea. What does it mean for you? For me? If we adopt the perspective that growing and becoming like Jesus is a never-ending process, not only in this life, but in the life to come. What implications might that have for us now? Are there some things with which we struggle that we want to continue to resist, but maybe we can give ourselves more grace when we fail? Does such a longer period of time for growth show us that the love of God for us stretches out longer and further than we might imagine? The fact that believing in Jesus is a process might just be an incredible benefit for us.

So, Jesus is mysterious, believing in Jesus is a process, and number three, as the season of Epiphany reminds us, we will have catapults in our life, epiphanies, that God gives us by his grace. While Jesus is often mysterious, and while believing in Jesus in some senses is a never-ending event, God nevertheless will give us events when, like the first disciples, we learn to see Jesus better, and that provides great boons in our Christian life. Speaking personally, after I committed to following Jesus as Lord when I was 18, while I didn't always consciously formulate it this way, I pretty much thought that being a Christian essentially meant being a good American.

If I just basically got things together, gave up my interest in science fiction, fantasy, Dungeons & Dragons, and rock music, and if I was a thousand times less self-focused and more inclined to help others, particularly my parents, plus I acted as a good citizen, I would be hitting close to the mark of what Jesus wanted from me. That was what I had picked up over the years that following Jesus meant. Boy, was I wrong.

It's not that some of those things weren't good, although in retrospect I probably wouldn't have destroyed my rock albums, but following Jesus proved to be so much more of a matter of a greatly needed heart transplant than making those external adjustments that I was way off the mark in my expectations. When God gave me epiphanies, or as I call them, catapults in my Christian life, they dealt with far more serious issues and happened over time. For example, reparenting so that I truly saw God my Father.

Later, truly experiencing God's love and understanding to a much greater degree his love for everyone, and also pursuing a sense of calling. And regarding seeing Jesus's glory, as many of you know, the biggest event that I can share regards how God preserved both my life and my faith amidst six health crises over a two and a half month period in 2021. It was through that time that I really came to know Jesus as strong in a way I had never known previously, and that has changed my life.

Those are some of my catapults in brief, and I'm happy to share more details personally or in other settings, but what is your story? Each one of us undoubtedly has had or will have unique epiphanies. For some, these realizations and insights will be noticeable and perhaps sometimes even dramatic. For others, they will happen, but it might be hard or take a long time to recognize them as having occurred, because their impact upon us might be real but imperceptible. But take heart. Regardless of whether they are easily identifiable or not, those epiphanies result in figurative resurrections in our hearts that enable us to become more like Jesus. Well, those three items are for us as individuals, and they are enough to show us how we undergo a lifelong process of learning to see Jesus.

Very briefly, I'll just mention that for the church corporately, the wedding at Cana shows how Jesus is superior to the Jewish law, and it also provides something of a picture of the marriage of Christ and the church. Our Old Testament reading from Isaiah 62 also spoke to that. Fleming Rutledge additionally points out that the 1928 Book of Common Prayer marriage liturgy specifically recognizes Jesus's blessing of the wedding at Cana as a reason for the church's blessing of marriage.

Now, those points that I just mentioned could take up an additional sermon, but for both individual Christians and the church corporate, there is an end, a telos, to which we are moving, and of which the season of epiphany gives us a partial picture. Does anyone know what it is? It's what Christians traditionally call the beatific vision, seeing God, seeing Jesus face to face. Our journeys in this life of wrestling with the mystery of Jesus, undergoing the process of believing in Jesus, and experiencing epiphanies that help us to see Jesus substantially better, really just contribute to the larger journey of coming to see God and Jesus face to face.

And to close, I'd like to quote part of a song called Arrive by the band MyEpic. I call the band members Baptists in love with the beatific vision, which is an unusual combination. As much as possible, quiet your thoughts and place yourself in the lyric, reflecting on the future reality of reaching your life's goal using the metaphor of a ship journey.

Listen for the epiphany applications related to sight and glory in these lyrics. Experience the momentum of this journey as described in God's love for you. Let's take a moment just to pause before I start to read this.

“Any day now, I will leave the seas behind, and I, I will find you. I don't know yet what I'll see when I arrive, but I, I will be with you. All my hopes rest on the day when I see these tides align, realign. I'll keep my eyes on the horizon and my course set until then. When your new dawn outshines the old one, I'll be looking up, looking up, I'll be looking up, looking up. I'll leave my ship then and run the waves as they're rising up, rising up, I'll be rising up, rising up. And behold, you who know I could yet bear, nor any mind yet conceive, and I'll take hold of you there, and then let go of belief. Somehow, made new, I'll be like you. A song begins without an end. Beloved, behold forever.” Let me slowly repeat those last lines again and think of Jesus as saying the last three words to you with all of his glorious heart. A song begins without an end.

“Beloved, behold forever.” In the name of the Father and of the Son and of the Holy Spirit, amen.

Transcribed by TurboScribe.ai. Edited by the Vicar.

Morgan Reed 1/12/25 Morgan Reed 1/12/25

The Glory of God in a Life Transformed by Jesus

Transcription

It's good to see you this morning. I'm Father Morgan Reed, the vicar here at Corpus Christi Anglican Church and on Monday we celebrated Epiphany. So we had our twelfth night party last week. The 6th of January is Epiphany, or if you're familiar with the Eastern Orthodox tradition, they call it Theophany. In the Western tradition we begin the season thinking about the celebration of the Magi, the wise men who come to visit Jesus, the child in Bethlehem, who is king of the Jews and the hope for the nations. And then in the eastern part of the church, rather than focusing on the Magi, they tend to focus on the celebration of the baptism of Jesus as the foundation for this season.

But the point, whether it's east or west, is that the glory of Jesus Christ is going forth to the nations and that's what this season is all about. And so you know as far back as you go in church history they were celebrating the baptism of Jesus in this season. And so we do that in the West on the first Sunday of Epiphany, also called within the octave, the eight days of Epiphany. We celebrate Jesus's baptism today. We have a day set apart for that. And as we look together at our gospel text this morning, let me pray for us. “In the name of God, the Father, the Son, and the Holy Spirit. Amen. Lord, may the words of my mouth and the meditation of my heart be always acceptable in your sight, O Lord, my rock and Redeemer. Amen.”

The Baptism of Jesus affirms Jesus’S anointing as the Servant

Well, Isaiah 42 was our Old Testament reading this morning. It's a famous passage in the Old Testament. It's one of what's called the servant songs of Isaiah. There are these passages scattered all throughout the book of Isaiah that talk about a servant who will come, who would deliver the people from exile, who would deliver the people from their sins, who will heal the people, who will restore them and make all things new. And in the book of Isaiah, there's actually quite a bit of ambiguity about who that servant is.

Is it a Gentile pagan king like King Cyrus? Is it a future messianic ruler? Is it the prophet himself? Is it the remnant, the people of God? Or is it all of the above? There's quite a lot of ambiguity in the book of Isaiah about who this servant is. But we read this passage today in Isaiah 42, and it said, Here is my servant whom I uphold, my chosen, in whom my soul delights. I have put my spirit upon him.

He will bring forth justice to the nations. When we get later on in the season of Epiphany, I'll talk about how the call on Jesus as the servant gets democratized to the people of God as the remnant. So there is this, I think Steven Myles talked about this when he preached prophetic, what was the word you used? Foreshadowing? Sort of like mountaintops where it's, you see this much of it, but there's something behind it, there's something behind it, right? So there is a sense in which it's the prophet, it's Jesus, it's the people themselves who follow Jesus.

And in Luke chapter 3, the connection is made between this prophet, the servant song in Isaiah, and the person of Jesus. We start with the ministry of John the Baptist. And John had been proclaiming the kingdom of God, and the people wondered, which makes sense, is John the Messiah? He's going around proclaiming the kingdom of God, he seems to have a messianic style ministry, he's calling the people to repentance, and John assures them, no, I am NOT the Messiah, there is somebody coming after me who is going to come and bring justice to the nations. It's not me. And then John gets put in prison at the hand of Herod for his testimony against Herod's unrighteousness, his illicit marriage, etc. And interestingly, when you read the Gospel of Luke, the other Gospels, when they talk about it, John's present at the baptism.

In this account, the summary of John's ministry happens when Herod puts him to death, and then it talks about the baptism of Jesus without mentioning that John was actually there. So it sounds like Jesus is just there being baptized, but we know John was there. There is a literary reason why I think St. Luke is doing that, and that's because he's trying to show that at the baptism of Jesus, this is God's work alone.

This is God's work alone to declare Jesus the Messiah, to justify his ministry in front of people, to anoint him as the servant. This is God's work alone. And the text says that all the people had been baptized, and then Jesus was baptized, and while Jesus was praying, the heavens were opened up, and then the Holy Spirit came down on him in bodily form, in something like a dove, and a voice came down from heaven, saying, “this is my beloved Son. With you…” or sorry, it says, “you are my beloved Son. With you I am well pleased.” And so the Spirit that had overshadowed Mary in the conception, the miraculous conception of Jesus, is the same Spirit that's now anointing this adult man to carry out the ministry of the servant that had been prophesied about in the Old Testament, that it had pointed to.

And the Father's declaration about Jesus's ministry is coronation language. Psalm 2:7, which talks about, “kiss the Son lest he be angry and you perish in the way.” Psalm 2:7 is all about God's coming King; sort of opens the Psalter in a unique way, thinking about kingship, and that passage, Psalm 2:7, is brought together with Isaiah 42 in God's quotation. So you have the language of coronation, the language of the anointing of the servant being brought together in the baptism of Jesus. And so heaven endorses Jesus as the Messianic King.

It's not that Jesus is becoming the Messiah at his baptism, that was an early heresy, so I'm not saying that. What I am saying is that Jesus's ministry as the Messiah is being legitimated here by heaven's testimony. And so in reflecting on this moment in the book of Acts, which is also written by St. Luke, and we read it, Ivory read it for us today, in the book of Acts, Peter the Apostle reflects on this moment, and he says, how God anointed Jesus of Nazareth with the Holy Spirit and with power. “How he went about doing good and healing all that were oppressed by the devil, for God was with him.” So Jesus has this ministry of healing, and doing good, and freeing people from the power of sin and darkness, and the kingdom of evil, and that good rule and reign of the kingship of Jesus is inaugurated here at his baptism. And that's the thing that we celebrate in the baptism of Jesus, and it's the thing that continues on in and through the church, which is Jesus's body.

So the kingdom ministry inaugurated at Jesus's baptism is furthered, continued, solidified in his death, and in his resurrection, and his ascension, and the giving of the Holy Spirit to the church. And so the glory of Jesus in the work of the kingdom is now carried on by you and by me, who have been given the Holy Spirit, who have joined him in his death and in his resurrection through our own baptism. And so the glory of God, which is a shorthand for the dominion of love, the rule and the reign of God's kingdom, and his self-revelation to his people, his presence, that glory continues to be made visible in the lives of you and I, who are being transformed by the grace of God.

The Baptism of Jesus begins the kingdom that will be manifest in our lives

If you ask, how is the glory of God continuing to show itself more and more in the world, it's through the testimony of the lives that are being changed by the grace of Jesus. And so the baptism of Jesus frames our baptism as well. And I love this quotation, there's a church father named St. Maximus of Turin, I'm sure you've all heard of him, and he's in the fifth century, one of the things, he was a student of Ambrose of Milan, one of the things that he says in thinking about the baptism of Jesus is this, “when someone wishes to be baptized in the name of the Lord, it is not so much the water of this world that covers him, but the water of Christ that purifies him. Yet the Savior willed to be baptized for this reason, not that he might cleanse himself, but that he might cleanse the waters for our sake.” What do you do when the maker of the universe is holier than the font by which he's being baptized, right? He is sanctifying creation in this moment. So at the baptism of Jesus, creation experiences the inauguration of the kingdom of God, it experiences new creation, so that every time someone is baptized, the Spirit that anointed Jesus now anoints you and I as followers of Jesus to carry on the revelation and the glory of Jesus into the world.

And that is the power of our baptism. And so when somebody is born into a family, you can think of it this way, when someone's born into a human family, there's a sense in which they carry on roles, responsibilities, and the reputation of that family more and more through time. When the child's a baby, there's not a lot of expectation that they're going to reflect the reputation of that family, but as that child grows, there is.

So as a child grows, none of you have experienced this, but hypothetically if, you know, that child smacks another child on the playground, then the parent has this internal sense of, that is not a value in our household, and I need to instill this value that the the household code must be seen, understood, and named for that child. You know, no kid of mine is going to do that. There's this internal sense of the reputation of the household is at stake, you know, for right or wrong.

We have our own internal work we need to do, but the point is, as the child gets older, the reputation of the household kind of sits on the shoulders a little bit of that child, and the parent then disciplines or sets boundaries for that child to help them internalize the household code, the household values. And as the child gets older, they carry on that reputation of their household with them when they meet teachers or friends. You know something of the household when you meet that child, whether good or ill, right? And the stories that form them become part of their story as they start their own households.

And, you know, whatever they make of their own households, someday something of their stories of their family of origin affects how they think about things, how they speak, and how they react to things. This is why it's good news that baptism is a new birth. Baptism brings us into the family, the household of God, as adopted children. Romans 6:4, St. Paul says this, “Therefore we've been buried with him, with Christ, by baptism into death, so that just as Christ was raised from the dead by the glory of the Father, so we too might walk in newness of life.” We share in the death and the resurrection of Jesus in our baptism. And that's good news.

So in our baptism, we are made not only adopted children, we are made citizens of the kingdom of God. We experience new creation, and it's a reality that we live into. And we carry on then, when we're baptized, we carry on the ministry of making the glory of Jesus known to the world around us, as we experience the grace of God more and more for ourselves.

And we make that grace of God, the glory of Christ, known to our friends, our relatives, our acquaintances, our neighbors, and our co-workers. All those people experience something of the glory of God in our lives that are being transformed. So carrying on the glory of Jesus requires us to listen to the Spirit, and to see the Spirit's work in us, and to grow in an awareness in the ways that we're broken, which is really hard work.

There are undercurrents of our family history, and there are stories of our lives that influence our speech, our thoughts, our reactions to things in ways that we may or may not be aware of, and as we become aware of them, we will come to see that some of those things may reflect the glory of the image of God in us, and some of those really don't.

Maybe you've experienced this as well, but making known the glory of Jesus means that we are growing in living out the entire counsel of Scripture, from its commands to love, to its demands for justice, to its commands to serve and care for the poor and the marginalized, to its demands for humility and having the mind of Christ, to its requirements for having the right use of speech and the right use of creation, all of these things. To know the mind of Christ, and to know the whole counsel of Scripture, takes a long time. I mean, you might even say it takes a lifetime. In fact, you should say it takes a lifetime. To know the entire counsel of Scripture takes a lifetime. And to know the brokenness and the ways that the image of God in us has been stained and marred by the effects of sin takes a long time. In fact, it takes a lifetime. And so you have these parallel tracks of things that take a lifetime of work.

Knowing the full counsel of God and the grace of Christ, knowing how deeply broken we are, and wanting and desiring the redemption of Jesus in those places. Those are parallel tracks that run together. And I thought it would be helpful, as I was thinking about accepting the grace of Christ, to share something of my own story.

Something that I'm constantly working on. Okay, and this may not actually be surprising to those of you who know me pretty closely, but I can look back on a series of events in my life. And I'm not going to name all of them, but just thinking about a few of them. I was thinking of my son who is about in kindergarten. I was thinking back to being able to read in kindergarten. I was thinking back to playing sports in middle and high school. Thinking back to playing guitar, leading music in my youth group, then in my church. Starting a PhD, building a Syriac website, even planting a church. I mean, if I think back to all those events in my life, to be honest, there is a besetting sin of pride.

They're all good things to do, right? If I look back, I can say, gosh, you know, I really did want the welfare of others. I did want people to experience Jesus. I did do something because I genuinely enjoyed it and I experienced the goodness of God in those things. And then there's also this little voice that says, you have to do it better than other people. So I'm just being vulnerable with you. This is my besetting sin.

You have other ones. But there's a good desire in that to do something well. And there's also this mixed motivation to be the absolute best. So if I'm honest, you know, part of my own brokenness is that I internally feel like I have to be the absolute best at something or else it's not worth doing. Somebody had said this at the men's breakfast. You if something's worth doing, it's worth doing poorly. That is true. And I cannot internally get myself there. I want to so bad. And I can't point to a particular story that I look back to and go, oh, yeah, from that moment on, I had this internal sense about myself.

But I can tell you that internally, this is a pattern that I can look back on. And so part of accepting God's grace in my own life has been the discipline of accepting failure and love at the same time. I can accept failure and I can accept love, but those two things don't go together for me naturally. And because what I often internally think is, I am only as loved as my last success, my last sermon, my last whatever it is. So this is the internal voice that just sort of sits under the surface for me — in the Tradition, we would call this a besetting sin. Whether it's parenting and the way I discipline or provide good boundaries or whether this is my vocation or something that I'm called to do or accomplish, I am constantly reminding myself that even if I fail at this thing, I'm still loved. Right? This is a really, some of you are going, man, why is this so hard? It is hard for me. And so, you know, and it may not even be failure, but I may not even, I may not do something as well as somebody else. And I have to sit with going, okay, somebody else did that better and I'm still loved and I'm okay.

And that's God's grace. And so, you know, failure then becomes, if I were to accept the grace of God in those spaces, it would become a place where I could repair a relationship with somebody where I've broken it or where God may be calling me to pivot and do something different with full confidence that he'll provide. But God's grace is there in those places, if I'm curious enough to find it.

But what often happens with our besetting sins is we sit and we stew in self-contempt or we isolate ourselves in the loneliness of shame and say, I am, I am not going to be curious. I don't have the energy for that. I am a failure. I will isolate myself or I will hate myself because it's easier to do that than to sit with curiosity about where God's grace might be in those places of our insecurity. But maybe I'm alone in that. So my baptism and my anointing, you know, they call me, they beckon me, they compel me to search for God's grace in failure.

And so I don't know if I'm, I don't think I'm ever going to be done working on that. I think this will be a lifetime track for me, but it's a reality that accepting grace and love in perceived failure, this is important. That's going to be the place where transformation happens and where the glory of Jesus is going to be made known to other people. And so now that I've shared that with you, I want to ask you as you consider this, what is that place for you?

What is that place where if you were to accept the grace of God with curiosity, where transformation would happen and where the glory of Jesus would be made known in your life? Living out the glory of Jesus is a lifelong work of exploration, of repentance, and of dependence on the grace of God. But to live that out day in and day out will make the glory of Jesus made known to your friends and to your relatives, to your acquaintances, to your neighbors, and to your co-workers, which is all the nations. So in this season of Epiphany, consider how the picture of the glory of Christ is being depicted in your story.

Conclusion

How is that being depicted in your life for others? How is your unique story presenting the grace of Jesus? And the season of Epiphany focuses our attention on God's revealing of his good and his loving and his just rule and reign to the ends of the earth in the person of Jesus. We often don't know what the word glory means, but when you hear glory, think as a shorthand the good, loving, rule, and reign of the King Jesus and his revelation of that. That is the glory of Jesus.

Remember your baptism. This is a season to remember that. This is a day to remember your baptism. For those of you who haven't yet been baptized, consider your own story. Continue to think about it, because when you are baptized, what you can look forward to is that the Spirit will anoint you for this work of carrying on the glory of Christ with you wherever you go. And so may we all continue to do that hard work of repentance together in community and individually as we are learning God's Word to us and the ways that our brokenness needs to be redeemed, those parallel tracks.

And as we live into the grace of Christ, our transformation becomes the means by which the glory of Jesus is going to be made known to others. Let me pray for us. Eternal Father, at the baptism of Jesus, you revealed him to be your Son, and your Holy Spirit descended upon him like a dove.

Grant that we who are born again by water in the Spirit may be faithful as your adopted children, through Jesus Christ our Lord, who lives and reigns with you in the Holy Spirit, one God, now and forever. Amen.

Transcribed by TurboScribe.ai. Edited by the author.

Morgan Reed 1/5/25 Morgan Reed 1/5/25

12th Day of Christmas: Rewarding Rachel's Work of Lamentation

Transcription

It is good to be with you today. I'm so excited that the snow decided to wait until 11 o'clock tonight so that we didn't have to change our plans this morning. It is good to be with you on this 12th day of Christmas, and as I mentioned before, this is the final day of Christmas. If you're not used to the Anglican tradition or Catholic, we have 12 days. It's a whole season. And so today's gospel passage is about Jesus being brought into the temple, presented in the temple, and actually we're gonna have a whole feast day for that on February 2nd, which this year occurs on a Sunday. It's called Candlemas, and I'll introduce you to that as it gets closer. We'll have a procession with candles. It's going to be a delight.

So I'm not going to preach out of our gospel passage today, because I'm going to do it in a few weeks. So I wanted to spend some time this morning in our Jeremiah passage. This is a passage that might be unfamiliar to you, and as we look at Jeremiah chapter 31, let me pray for us. “In the name of God, the Father, the Son, and the Holy Spirit. Amen. Lord, may the words of my mouth and the meditation of my heart be always acceptable in your sight, O Lord, my rock and my Redeemer. Amen.”

It was back a decade ago, it's hard to believe, in 2015. I was a pastoral intern. Before I was ordained, I was working at a church, and the priest I was working under gave me a really challenging assignment. There was a family in the church that sadly experienced a stillbirth, and the priest that I was working for had asked me to find a liturgy that she could pray through with this family. The loss of pregnancy and infertility are not things we often talk about from the front. They're very painful, and they're also very common, and they're very grief-worthy. And this, as an intern, was my introduction to how common these things are in the church. And I was looking through all kinds of liturgical resources to try and find something to help this priest pray with this family in a way that wasn't going to bypass their suffering, that would enter the depths of grief with them, but also that would point them to the real hope that was in Jesus, our Christ who has suffered with us, who suffered for us.

And as I looked through different liturgies, it was interesting what passage came up over and over again surrounding birth issues, and that is Jeremiah chapter 31. It was a verse that we didn't read this morning. It was one verse afterward, verse 15, and it says, “Thus says the Lord, a voice is heard in Ramah, lamentation and bitter weeping. Rachel is weeping for her children. She refuses to be comforted for her children because they are no more.” And I have come to love that passage over the last ten years.

There are two images of God in our passage today in Jeremiah that are meant to be a hope for the grieving, which ties in really well to the gospel in Christmas. The hope for Israel in this passage comes from two images that are mentioned explicitly, one that we can infer by extension. And again, this fits with the gospel, the good news of Christmas, which, you know, Christ entered into the darkness, the light of the world to bring new creation.

And so God in Jeremiah 31, he's pictured first as a shepherd, and then he's also pictured as a bereft mother, and I'll explain that later. And by extension, this is mentioned implicitly, he's pictured as a gatherer. So these three images form the good news in Jeremiah chapter 31. And so if you have ever felt excluded, like if people really knew you, they wouldn't like you, if you don't really feel like you belong, this passage is an encouragement for you. If you've ever experienced deep loss and deep grief, this passage is hope that your grief is meaningful, that it is a productive kind of grief. And so this passage is an encouragement to all of us in one way or another, and it shows that our God is the God who pursues the broken, and he pursues the scattered to bring them home.

God as Shepherd

First, God is a shepherd. In the history of Israel, you may not be familiar with how these things shook out. Israel had split into two kingdoms, the North and the South, and in the South, some of the older kids, if you know the answer to this, do you know what two tribes comprised the South? Hmm. Yeah, exactly, Judah and Benjamin, which had two different mothers, historically, in the book of Genesis. And the northern ten tribes were all the others. And the northern tribes came to be referred to by the most famous tribe among them, which is Ephraim.

And interestingly, Ephraim's grandmother is actually Benjamin's mother. I should have put a chart up there for that. Anyhow, so Ephraim is a shorthand way of referring to the northern kingdom of Israel, and I don't know if you heard this during the reading today, there was a lot of mention of Ephraim in the text, which is weird, because Jeremiah is prophesying in the South. And Jeremiah is prophesying at a time where the northern kingdom had already been exiled a hundred years before he was actually prophesying. Or sorry, I should say it this way, they were exiled, and a hundred years later, the South would be exiled. And in between those two exiles, Jeremiah is prophesying God's Word to the southern kingdom in Jerusalem, to the religious institution, the seat of power.

And his ministry would be a very polarizing one. It would often be a ministry of rejection, wherein his call was really to solidify the hardness of people's hearts. And interestingly, there's these alternations between oracles of judgment and oracles of salvation. Today is a happy one, it is an oracle of salvation. And so what's interesting in this passage is, rather than being a condemnation for all the injustices the South is doing, it's this joyful exhortation to the remnant in the South who is going to follow the Lord faithfully. It's this oracle of salvation reminding them to trust the Lord no matter what, because the God who has scattered is going to be the one who will gather them in.

And so we read verses 7 through 14 today, we didn't quite get to verse 15, and this exhortation to the South is to rejoice and sing. And surprisingly, it's not rejoice and sing because the South is going to be okay, but it's because God is going to rescue the northern kingdom, which is surprising. And again, that's indicated in verse 9, where it says, for I have become a father to Israel, not Judah, Israel, and Ephraim is my firstborn.

So God is referring to the North. God didn't take delight in the destruction and the exile of those northern ten tribes, and God is reminding them that he hasn't forgotten them. The rescue of the North is good news for the South, even if in reality the way this plays out is the salvation of the Samaritans in the book of Acts, but that's for epiphany.

So, well, let me connect the dots there. The northern kingdom becomes what is later the Samaritans when you read the New Testament, and God's salvation extends to those who were forgotten by those who are calling themselves Jews in the South. Verse 10 says that the one who has scattered Israel is going to gather them in as a shepherd does the flock.

And Jesus, in his incarnation, has come to deliver all people, which means those who are easily forgotten by others. Again, in Jesus's day, you could read the Samaritans there, but again, by extension, all of those that we so we so easily forget. And this encourages me to delight in God's work in other people. As you hear about the testimonies of God's faithfulness in other people, remind yourself that if God is at work in this or that person, he's at work in me also, and in us. So if you've ever felt like you just don't belong, like, you know, if people really got to know you, then they wouldn't like you. If you don't know exactly where you fit, this passage is an encouragement for you, and my suspicion is that probably everybody in the room at some point, right? Because imposter syndrome just kind of sits under the surface for everybody, and especially in northern Virginia, maybe even more than most other places.

And the good news is that God longs to save those who feel forgotten, that he brings in those who are scattered into his flock to bring them home. He longs to bring his people safe and secure into his flock in Christ. And so we've seen God is a shepherd, and then now I want to look at a surprising image that God is like a bereft mother in this passage.

God as Bereft Mother

Our passage, again, stopped at verse 14, but if we were to go on to verse 15, we would hear that famous verse that I quoted before. “Thus says the Lord, a voice is heard in Ramah, lamentation and bitter weeping. Rachel is weeping for her children. She refuses to be comforted for her children because they are no more.” Now, Rachel was Jacob's favorite wife. If you go back to the book of Genesis, he had two wives and two servants of those two wives. And so the tribes of Israel were populated by four different women, and part of the reason for this is the favorite wife could not have children while the other ones were populating these tribes. It's sort of like an arms race of procreation, it's very bizarre to read. And so Rachel is Jacob's favorite wife in the book of Genesis, and she had been childless, and eventually though, God blesses her with the birth of Joseph, who the rest of the book of Genesis will talk about at length.

And then she gives birth to Benjamin. So remember when I talked about Benjamin was the other tribe in the south? So she has one child who will comprise the north, one child who will be part of the south. And Joseph, importantly, was the father to two half-tribes. Extra points for anybody who knows the half-tribes of the north. Any guesses? One of them is like a city in Virginia. Yeah, Manasseh, good.

Manasseh, if you didn't put that together. Yeah, and Ephraim. Ephraim and Manasseh, these two half-tribes. Ephraim, the more famous of the two, becomes the sort of moniker, the symbol of the northern kingdom. And again, Rachel is Jacob's favorite wife. She's the mother now of the preeminent northern tribes. And it's thought that when she died, she was buried in a tomb at Ramah, which is north of Jerusalem, southern part of the northern kingdom. And this city would have had a good vantage point when the people are taken off from Ramah. You could see them being carted off.

And so what this passage is picturing is Rachel weeping from her grave as she sees her children being taken from her. And so you can see why, when you read this passage, it is such a poignant and helpful text. When thinking about, in the past, how the church has used this historically, both for the death of children, there's lots of homilies on that topic, and for the loss of pregnancy. And you can see why this text is so helpful for this. In fact, you may not be aware of this, but our fourth day of Christmas is actually honors the holy innocents, those infants who were killed in Bethlehem by King Herod. This is sort of the dark underside of the Christmas story, right? And so, but these these children are dying for the sake of Christ without consent to it, and without having actually seen the Messiah.

And in reflecting on that terrible scene, Matthew, the gospel writer, quotes Jeremiah 31, verse 15, about Rachel's voice being heard in Ramah, and her wailing and lamentation and weeping for her children. And so you hear the echoes of this over and over again, and there is good news in Jeremiah 31 as well. On the flip side of this passage, God is moved by the lamentation of Rachel. God is moved by the repentance of Ephraim, and who confesses, Ephraim confesses his sins in the text. And God comforts Rachel, and he tells her that she doesn't need to keep on weeping, she doesn't need to keep crying, because, and this is a really important phrase, there will be a reward for her work of grief. There will be a reward for her work of grief. That's verse 16. Ephraim will be brought back from the land of the enemy. And the text, really interestingly, connects the sorrow of Rachel with the sorrow of God's heart in verse 20.

God says it this way, “Is Ephraim my dear son? Is he the child that I delight in?” The implied answer is yes. “As often as I speak against him, I still remember him. Therefore, I am deeply moved for him. I will surely have mercy upon him.” And so God mirrors the emotional state of the bereft mother and is moved to action, and that's often not a symbol or an image that we associate with the heart of God, but I do think it is so helpful because it is so real and so human. And so when our loss and grief feels like it's too much, we can trust in a God who knows the deep loss of a bereft mother, and we trust that, like this passage, he honors the work of grief.

And he honors the work of grief, eventually restoring what was lost, maybe not in the way that we would have anticipated, but does, in fact, honor the work of grief. And so God is pictured as a shepherd. God is pictured here as a bereft mother longing for the child that she loves.

And the good news, and why I love that this passage occurs in the last day of Christmas, is that when you go back to the prophets, it's the word of the Lord in Isaiah 40 that is speaking to the exiles that says, comfort, comfort my people, says the Lord your God. And the voice of the Lord, the word of the Lord is who is bringing the exiles back. And when we read John 1, which we read last week, we find that the word is incarnate.

The word takes on human flesh to bring God's people home. And so the shepherd the bereft mother longs to bring back her wayward children. And that is why also God, both implicitly and explicitly in this text, is called a gatherer. Here, like a shepherd, but more than that. So God is the one who has scattered them. God is the one who will bring them in and gather them back.

God as Gatherer

And so that goes beyond just the Northern Kingdom, who potentially is forgotten, to include all Gentiles, which is good news for us. We were the ones who potentially would have been forgotten, except that God is the one who gathers us into his flock. Even to the most forgotten of Gentiles, or those who are sort of in between Jew and Gentile, like the Samaritans had been in Jesus's day.

And so whoever becomes excluded, whoever becomes made other, the good news is for them. That God is gathering them in, and that their joy is our joy, as we see God's work in their hearts. And that reminds me of a very early Eucharistic liturgy. There's this really beautiful document called the Didache. It was written in the second century, the teaching of the Twelve Apostles, and it probably has roots of tradition that go back to the time of the Apostles themselves. And it gives us one of the earliest Eucharistic prayers in the church.

And the prayer that the celebrant prays over the bread is this, we thank you, our Father, for the life and the knowledge which you made known to us, through Jesus your servant, to you be glory forever. Even as this broken bread was scattered over the hills, and was gathered together, and became one, so let your church be gathered together from the ends of the earth into your kingdom. And so here the Eucharist itself, the celebration of the Eucharist together in the church, recalls God's gathering together of a people into one body in Christ.

So our gospel passage was about Jesus's presentation into the temple. And we hear Zechariah's song, which is also in the daily office, daily prayer. So some of you pray that every day, and it probably threw you off when I read it from the ESV, because you've probably heard it from the the BCP.

And you know, that passage, Zechariah's song, and Anna's song, help us connect God's saving work that he's doing in Jeremiah 31 with the person of Jesus. Zechariah says, my eyes have seen your salvation, which you have prepared in the sight of all nations, a light for revelation to the Gentiles, and the glory of your people Israel. And so Jesus is the means by which God is bringing the least, the lost, and the forgotten into one body in Christ, to the praise of his glory, which is what we read about in the book of Ephesians today.

Conclusion

And we're going to talk a lot about the glory of God in the weeks that are coming up, because that really is what the season of Epiphany is all about, as the glory of God moves to the Gentiles, to the ends of the earth. But here, as we end the Christmas season together, we have this beautiful good news, that God longs for his people to turn to him like a shepherd who is gathering his wayward sheep, to turn to them like a mother who is desirous of her lost child. And from the Didache, that God is like a harvester who is gathering grain in from the mountains to bring it together into one bread.

And so your loss is not too deep for God to know your grief. That's one of the encouragements. And that he will honor the work of grief. If you have ever felt like you don't belong, like if people really knew you that they wouldn't like you, that you're sort of on the fringes all the time, that you're unworthy of God's love unless you can really prove yourself, this passage from Jeremiah is an encouragement for you this morning. And so may we be a church where these things are true, where we reflect God's love for all people, where people find a home. May we be a church where people experience God's care for the grieving, where the work of grief is honored and given back with honor.

And that this would be a church where people are desiring to bring the scattered into one community in Christ, in the church. Let me pray for us. “Oh God, who wonderfully created and yet more wonderfully restored the dignity of human nature, grant that we may share the divine life of him who humbled himself to share our humanity, your son Jesus Christ our Lord, who lives and reigns with you in the unity of the Holy Spirit, one God forever and ever. Amen.”

Transcribed byTurboScribe.ai. Edited by the author.

Morgan Reed 12/29/24 Morgan Reed 12/29/24

First Sunday of Christmas: The Word Took Flesh to Bring us to Life

Transcription

Good morning. It is good to see you. Merry Christmas again to you.

As we look at our passage from the Gospel of St. John this morning, let me go ahead and begin with a word of prayer for us. “In the name of God, the Father, the Son, and the Holy Spirit. Amen. Lord, may the words of my mouth and the meditation of my heart be always acceptable in your sight. Oh Lord, my rock and Redeemer. Amen.”

Well, since we have lots of kiddos in the service this morning, I want to start with a question for the kiddos to test your Bible knowledge. I'm gonna say a phrase, and you can tell me where it's from. In the beginning. Anybody know? Any kids know? Yeah? Yep. What were you gonna say, Gregory? What? He made the earth. That's right. Cole? The light of God? Absolutely. That's great. Yeah, so in the beginning makes us think of creation.

And you know what? I'll be honest, it was sort of a trick question. Because in the beginning, God created the heavens and the earth as Genesis, but in the beginning was the Word as the beginning to the Gospel of John. And so when the early readers of this Gospel would have heard the beginning of this Gospel read, their minds would have gone back to the book of Genesis, which they would have also read in Greek at the time.

And it's interesting to have this passage in the Western tradition fall in the first Sunday in the Christmas season, because we're so used to thinking of the Christmas story as shepherds and, you know, possibly the Magi and Mary and Joseph going to Bethlehem, we don't often stop to think about the fact that the beginning of the Christmas story is actually back in creation itself. And that's what this text points us to this morning. We don't just have somebody who can deliver God's people from their sins, we have somebody who can make all things new, to make a new beginning.

Because this Word who makes all things new is in the beginning creating the world at the very beginning of creation. The Word who was God, who is God, has taken on flesh completely, so that humanity can fully participate in God's divine life. And so that's one of the pieces of good news of Christmas, is that God is not just delivering people from sin and death, he is delivering them into new creation life.

And there's this important point made about the good news from John 1. It's that by adding humanity, human nature, to God's divine nature, he raises up our humanity to his divine life. And I'll spell that out over the next few minutes. The prologue to John chapter 1, these first 18 verses, introduce us to the divine Word, this Word of God, this speech of God that doesn't diminish from God when it, you know, leaves the mouth of God.

But this Word has created the heavens and the earth, and he came to do a new work of creation in those who would believe in his name, according to verse 14. There was never a time when this Word was not. He was in the beginning with God, he was God, and we affirm that in the Nicene Creed when we say, he was eternally begotten of the Father. So yes, the Father begets the Son, but there's never any time where we can point to and say, that's when the divine Christ was born in his divinity. There was not a beginning, because there was no point at which the Word was not. That's why one of those, one of those things you just, you affirm, you don't try to explain.

Got people into trouble a lot over the last 2,000 years. So the addition, the math of the Incarnation, the addition here is that God took on human flesh, human nature, and that was something foreign to his essence. About 1,400 years ago, Pope Gregory the Great said it this way, “But we say that the Word was made flesh not by losing what he was, but by taking what he was not. For in the mystery of his Incarnation, the only begotten of the Father increased what was ours, but diminished not what was his.” And so in taking on human flesh, he never took the flesh off again. That's the mystery of the Incarnation.

He took on flesh, and he suffered unjustly in the flesh. He died in the flesh, he was crucified in the flesh, he was resurrected in the flesh, glorified in the flesh, and ascended on high in the flesh where he reigns as king. And so Jesus fully assumed humanity. He took it on himself. It's interesting that he didn't destroy flesh as something evil, which that seems to be an error that crops up cyclically over the last several millennia. Flesh is not evil.

Your body is not evil. He didn't come to destroy it. He raised it up to his divine life, the life of the Creator, which is the end for which all of us are made, the end of which all of us look, which is why in the Creed we talk about being raised in the body. And I think, as we think about this in a Christmas sense, it reframes salvation for us in a really helpful way. Sin is real, right? It doesn't take a rocket scientist to look at the world and know how broken it is. We can all acknowledge that sin is real, but let's begin with this other reality, that each person on the earth, every single person on this earth, bears in himself or herself the image of God, the image of their Creator.

You don't come under into the world under the hateful gaze of a vengeful God. No one comes into the world that way. The narrative is not that you're as bad as you could possibly be, or even that you were made bad. That is not the narrative that Scripture tells. When you were born into the world, regardless of who brought you into it, you were born under the loving gaze of a good Creator who loves you because you bore something of his image. And so people are fundamentally made good because they reflect their God.

They're made with good bodies that reflect the goodness of God's handiwork and his image. But what does sin do? Sin distorts what is good. Sin comes in and introduces something foreign and perverts that which is good, the goodness of creation. It distorts the good desires that good image bearers have. And so when somebody is bound up in sin, this brings us to a place of compassion. Whether someone is under generational sin, whether they're under systems of injustice or patterns of thinking or behavior, what they're doing is not just being as bad as they could possibly be.

Sin is distorting the good desires they have, the goodness of who they are, and moving them away from their identity as an icon of their God. And so salvation, then, it reframes salvation as not just forgiveness of sins, but God's realigning of our loves and our affections with his loves, and God's restoring of our nature and not our destruction. So salvation is actually becoming fully alive in Christ, becoming fully into the image that God has made us to be.

You become fully yourself when Jesus raises up your everyday stuff into the life of the kingdom of God, which he inaugurated at his baptism, and it is here and now, and we long for it to be in its fullness. And that involves entrusting ourselves to this Creator, and that's what John 114 is about. He came to bring life to those who would believe in his name and having faith in his name.

And so one way that people have thought about this in the past, the fathers of the church, like St. Basil the Great, they talk about a sword and fire, and it's not a perfect analogy, but I find it helpful. So the idea is that the fire burns bright hot, and you take a sword and you plunge it into the fire, and that sword begins to take on the properties of the fire, that the fire can communicate to the sword. And when the sword is taken out, the sword is no less a sword, and it's still a sword, but it's taken on the property of the fire, and it doesn't diminish the fire or the sword when that happens.

And so that's likened to what it's like to be in the life of the divine, to be in God's very life. What Christ is bringing us into, as we draw closer to Jesus, we are being forged in the fire of God's grace and his truth. And God is imparting to us something of his life, not destroying our nature, but making us fully human again in Jesus.

And so here is how that begins to change what transformation can look like when we think about discipleship. If you look at our website, one of the things I did in the last couple weeks, I changed our About Us page from being sort of a narrative about how we got started, to being more based on our vision and our values. Who are we? What do we care about here? And so it's got the vision statement, and then it's the core values that are under.

So when we talk about common people, common prayer for uncommon transformation, what I mean by that uncommon transformation is that we're not taking a one-size-fits-all approach to discipleship. It's not like ten steps to become more like Jesus. It's not that simple, because each of our stories are unique, and so two of our values are redeeming brokenness and then discovering God's story.

Those are on the website. And what this means is that we move at the pace of discovery when it comes to people plumbing the depths of their own stories and discovering God's story in theirs. We move at the pace of their stories. Discipleship is unique to each person, and so I'll give a hypothetical example, a hypothetical you. This isn't any of you, right? But your firstborn comes into the world, and they bring you so much joy, but you notice that every time that baby makes a mess, your anger just gets hot. Your voice raises whether you want it to or not.

You scold that little baby, you know, and you are breathing out little words of shame that you aren't even really aware that you're doing, and you really regret it afterwards. And you hope that the child's just gonna forget and move on, but man, it just happens every day, and you don't know why it's not getting better, and you can't recognize it before it happens. But you also think that apologizing makes you look weak as a parent, and you don't want your kid to think you're weak, so you're not gonna apologize either.

And so you're in this conundrum. Now kids, I'm gonna ask you an important question. This is a theological question. How does God view us when we make mistakes? Hmm. What do you think? How does God view us when we make mistakes? Anybody have an answer? Have you ever thought about that question before? I can see you guys commiserating over there. Somebody throw something out.

There aren't any. Yeah, you can have a collective answer. That's fine.

Yeah. A. God's really angry. B. God still loves you.

What do you guys think? Misha? Yeah, mistakes help us learn, don't they? Yeah, you can't learn without making mistakes. So that's right. Yeah, God loves us, has compassion on us, and mistakes are mistakes.

That's great. So the kids know this, and sometimes we forget it as adults, right? No, I mean the hypothetical person, not you or me. So we forget this, and we think that, you know, God gets angry and he wants to punish us when we make a mistake.

He's just waiting. It's tragic, really, and it's often because there's somebody in our lives that didn't teach us the right way to think about God and how he views us and how he views mistakes and learning, and that can affect the ways that we parent. It can affect the ways that we view relationships with one another, and man, if that hypothetical person had just begun to ask the question, I am noticing this in me, what is this? And then start to talk about it with other people in community to acknowledge that.

That would be the beginning to understanding this disordered anger and why they viewed apologizing as weak, which isn't objectively true, but why did they view it that way? And then seek help from others and from Christ, and so when that happens, that begins the hard work of discipleship, and that's what I mean of the uniqueness of somebody's story. You can't put a timeline on the healing of that, but that process has to happen with each person here in their own unique stories, and so that begins the hard work of discipleship transformation, and that's why it's not common to say it through our values. That is where we begin to redeem the brokenness, because we name the brokenness, and that's where we begin to discover God's story, because we find grace in the redemption, and so their good desire, their good desire for orderliness, this hypothetical person, needed to come secondary to their child's desire to discover things, right? They needed to rightly order their good desires, and so in that process of discovery, they find something of the divine joy in the story that God is telling in their life, and so they're being forged in the fire of divine love and divine life, and that's where God's grace is, and they themselves are not being destroyed at that point.

God is not destroying them. He is making them new, and they're becoming fully alive as a divine image bearer in Christ, and so Jesus assumed all of what we are so that we can be forged in the fire of his divine nature and God's divine life, and we can bask in the glow of the grace and the truth of God without losing who we are, but actually instead by becoming who we were meant to be, and that is the good news of Christmas from John chapter 1. It's by adding humanity to the divine nature that Jesus raises up our humanity to divine life. It's a theological concept that we don't often give attention to, but we ought to, because it infuses all of our daily stuff with the kingdom imagination, and we long for the day where the kingdom will be fully realized, where we fully enter into that divine life, but because our Savior came in the flesh, now the everyday stuff that you and I are going to go through has kingdom potential.

If we do Jesus' commandment to seek first the kingdom of God in all things, and so let's seek to know the grace and truth of God to become people fully alive in Jesus Christ. Let me pray for us. Oh God, you made us in your image, and you have redeemed us through your Son Jesus Christ.

Look with compassion on the whole human family. Take away the arrogance and hatred which infect our hearts. Break down the walls that separate us.

Unite us in bonds of love, and work through our struggle and confusion to accomplish your purposes on earth, that in your good time all nations and races may serve you in harmony around your heavenly throne, through Jesus Christ our Lord. Amen.

Transcribed byTurboScribe.ai. Edited by the author.

Morgan Reed 12/25/24 Morgan Reed 12/25/24

Christmas Eve: Joining in Wonder at the Redeemer of our Ruins

Transcription

Well, good evening again, everybody. It is good to be with you. I'm Father Morgan Reed. I'm the vicar here at Corpus Christi Anglican Church.

If you're new or visiting, we are delighted to have you here. Hopefully you can stay afterwards and join us for the cookie exchange as well. We heard from our passage tonight in Isaiah chapter 9 verse 2, the people who walked in darkness have seen a great light.

Those who lived in a land of darkness, on them the light has shined. It's a very famous Christmas passage. And this beautiful poem was written, surprisingly, against the backdrop of the Assyrian invasion.

Isaiah is prophesying to the southern kingdom about 700 years before the time of Jesus. And the Assyrians, who are under the reign of Tiglath-Pileser III, have swept through the Middle East. They have gone through what is today Iraq. They have gone through what is today Syria and Lebanon. And they have conquered the northern kingdom. And they're at the southern kingdom's border.

And so this, Judah's border, is under immense pressure. The people are terrified. And so this passage that Isaiah prophesies functions like a confession of hope for the generations to come. Not just the ones who are sitting underneath the darkness of Assyria, but for those who will come to sit in the darkness of Babylon when they go into exile. Those who will sit in the darkness of Greece. Those who will sit under the darkness of Roman occupation.

And out of darkness, light will shine forth. There is going to arise a divine ruler who is going to overthrow and undo all the unfaithful reigning kings, like Ahaz in the days of Isaiah, like Nebuchadnezzar over Babylon, like Alexander the Macedonian, or even Caesar Augustus, who is mentioned in our gospel text today. But it's not enough just to overthrow the unjust empires of the earth.

Because you and I are born into this broken family of humanity that binds itself over and over again to the kingdom of darkness, to the kingdom of sin and death. And we find ourselves longing for that same hope over and over again that the Jews in Isaiah's day were longing for as well. And the good news for them is the good news for us.

Unto us a child is born. Unto us a son is given. It's the good news of Christmas.

And I have two points for us this evening as we think about this passage. First, Jesus's good news to a people walking in darkness. And second, in him heaven and earth rejoice. So let me pray for us as we look at those two points. “In the name of God, the Father, the Son, and the Holy Spirit. Amen. Lord, may the words of my mouth and the meditation of my heart be always acceptable in your sight, O Lord, my rock and my Redeemer. Amen.”

Well, Jesus is good news for those who are walking in darkness. It was in the days of Caesar Augustus that everybody had to come to their places to be registered, and that brings Joseph and Mary to Bethlehem. And Mary comes to her time to give birth while they're staying at somebody else's house. And they're in part of the house where the animals stay.

So it's not an inn like we would think of a traditional hotel. They're at somebody's house, then the animals, there's a room for the animals to stay within the house too. They're in that room, because there wasn't room in the part where they would normally have guests.

And when the child is born, they swaddle him and they lay him in the place where the animals eat because it's soft. And it points to the humble means by which our Savior entered the world. He wasn't born to aristocrats in a to royalty in a palace.

I mean in one sense it was royalty, but not in a palace. He was born to this peasant girl, somebody who's seemingly unimportant, in somebody else's house and laid in a place where the animals feed. And so it speaks to the humility by which our Lord entered the world.

And this Prince of Peace was born into a world that wasn't just subject to Rome, but the world was subject to the kingdom of evil and darkness that binds all the nations to it. It's this kingdom of darkness that enslaves human hearts to shame, to sin, to autonomy, to rebellion against their Creator, and to the right good and beautiful use of creation. And to know the right good and beautiful things the way that things were made.

And so the surprise to everybody in in this gospel is that the Messiah didn't lead an armed rebellion to overthrow the Roman Authority. He wasn't leading a resistance in a way that they would have expected. Instead his weapon was the wood of the cross. And his death disarmed death and made a mockery of the kingdom of darkness. The hope for Isaiah's audience is our hope that a child is born to us and a son is given. We can't talk about the birth in the manger without also holding in tension the wood of the cross. Both things bookend Jesus' life and the resurrection. All of it is part of the incarnation to save a people. And so we've looked first at the good news for the people walking in darkness.

And second, heaven and earth rejoice in Christ. So the light came into the darkness. Angels burst forth out of the darkness, and the glory of God was shown to shepherds. And the angels speak comfort to them because whenever angels show up in the Bible people are terrified. And they're not these little cherubic little baby looking things. They have lots of wings and eyes and they're terrifying. So they see these visions of the angels and they're terrified. And the angels say, do not be afraid. For see I am bringing you good news of great joy for all the people.

To you is born this day in the city of David a Savior who is Messiah the Lord. So into the darkness heaven speaks out these thunderous cries of good news. Royalty of the line of David has been born. The anointed King who's going to reign over all things to put all things right to make all things new. This is the one who's ultimately going to defeat all the powers that are opposed to the kingdom of God so that we enter the life of new creation. And so Christmas invites us to join the wonder of the shepherds and running to discover Jesus.

It invites us to join the wonder of the shepherds and running to discover Jesus. There are so many things that we want to run to. We want to run to possessions that content us. We run to politicians that we think can make things better. We run to podcasts that can give us answers. We run to things that minimize our griefs. We run to screens or other things that distract us from being present to wonder at Christ in our everyday moments. But Christmas should actually invite us to discover where the light of Christ is being born in the darkest ruins of our lives to restore and redeem those places. We look for Jesus in that humble place and we see the beginning of the glory of the resurrection there.

I was thinking back to 2017 partly because I've been following what's happening with Syria and I was reading back to what happened in 2017 when the Islamic State was defeated. When Christians in Iraq, however many were left after the defeat of the Islamic State, were flocking to their churches for Christmas. It was a beautiful sight. I mean these had been beautiful edifices of worship that had been there for centuries and now they stood as these hollow testaments to what was once bombed-out shells. And there's a real resistance involved in Christians making the decision to be together to worship the Lord in his incarnation and to worship him as Lord filling all of those hollow edifices with the voices of saints and angels once again. And it reminds me that Jesus comes into the most broken places as Emmanuel.

He comes as God with us. The places that have come to feel the most broken, the most destitute, those can become the places where the light of Christ overcomes the darkness to shine the light of his glory most brightly. And so we come back to this phrase again that we opened our service with, a child is born to us, a son is given.

And we are reminded from Isaiah that the government will rest on his shoulders and he'll be named Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. And as we celebrate the next 12 days of Christmas, let's press into what places feel dark or hollowed out or shells of what once was to run with wonder like the shepherds in discovering the light of Christ who was born for us to die for us, the light that is being born in those places. And in the places that we grieve, let's grieve with hope because those places that are war-torn and hollowed out and ravaged by the fall will eventually be where the light shines into the darkness, where broken ruins will ring out with songs of angels rejoicing to see God's glorious work of redemption.

Let me pray for us. “O God, by whom the meek are guided in judgment and light rises up in darkness for the godly. Grant in all our doubts and uncertainties the grace to ask what you would have us do. That the spirit of wisdom may save us from all false choices. That in your light we may see light. And in your straight path we may not stumble. Through Jesus Christ our Lord. Amen.

Transcribed by TurboScribe.ai. Edited by the author.

Morgan Reed 12/22/24 Morgan Reed 12/22/24

Advent 4: Jesus in the Everyday Mess

Transcription

I'm Alexei Laushkin, a member here in on the vestry. Please pray with me. Gracious Father, as we approach you this fourth Sunday of Advent and our hearts are in preparation for this Christmastide, be with us and illuminate our hearts through your Spirit. In the name of Jesus, Amen. We're at the fourth Sunday of Advent and for many of us, mentally, we are in the Christmas season in our minds. Gifts wrapped, hopefully, family here or at least travel anticipated, hopefully, and all the pieces that go along with this season

Our scripture today talks about, in this fourth Sunday of Advent itself, our candle focuses on love, God's love for us in Jesus. In our scripture passages from Micah, the Psalms, Hebrews, and Luke, focuses on the meaning of Christ and many themes related to the fulfillment of God's promises to Israel and the foreshadowing thereof in this famous passage we have with Mary in the Magnificat. And one of the things that kind of animated my week and perhaps part of yours as well, is this idea of what does it mean perhaps to be Anglican.

So I was at a holiday party this week and we're talking to believers of different backgrounds and I was asked, well what does it mean? Corpus Christi, that sounds very interesting. And if you've been attending here for some time, were people set apart for uncommon prayer, right? Common prayer, uncommon transformation. What does it mean to be Anglican? And the question was, well does it mean that you have very stuffy services? That was the question that was asked to me.

I said, well no, it's not necessarily in the service type. But to be Anglican is to look back at the church's tradition and to think about what are the elements of the Christian life. Confession of sin, the partaking of the Eucharist, the disciplines and habits that cleanse our hearts and prepare us to live the Christian life.

And so one of the reasons that our tradition can have a C.S. Lewis, who many of you probably know, but the school my children attend is Charlotte Mason, also an Anglican. And our catechesis is a Good Shepherd, a Montessori type focus. It focuses on the person.

I said one of the reasons you can have a Charlotte Mason or a C.S. Lewis come from the Anglican tradition is they're really focused on the things that are uncommon for the Christian life and a remembrance of those things. So what are some of those things? What can we be thinking about as it relates to the season of life that we're in? When we look at our Micah passage, we see this focus on the restoration of the kingdom of God. Micah 5.3, therefore he shall give to them until that time when she who's in labor has brought forth, then the rest of his kindred shall return to the people of Israel.

And he shall stand and feed his flock in the strength of the Lord and the majesty of the name of the Lord his God, and they shall live secure. For now he shall be great to the ends of the earth, and he shall be the one of peace. And so in this sense of God relating to his people, there is this anticipation in this hope that God will return and restore the temple.

And what does it mean for the temple? Have any of you here been to Jerusalem? Just a little bit of, a few of you have been to Jerusalem. The temple system in Jerusalem was focused on a place, it's not like our sense of when we hear the word temple. When we hear the word temple, we might think, well it's just a really nice church, a really big church.

This may be one way we think about temples. Maybe it was a beautiful church, maybe like the National Cathedral, or perhaps the National Basilica in town. But that's not necessarily the role of the temple, which is this glorified place of just a nicer way to worship God.

No, in the temple system, you had a whole system of worship and sacrifice really for the remission of sin. And so you would come, there'd be various feast days, you would come to a place which was the Holy of Holies where God would dwell, in the sense that God being present and close to his people wasn't something that was easily thought about or thought on. And the people, you know, in this temple system, and if you think about the temple system itself, if you're a student of the Old Testament, this was foreshadowed in the tabernacle, foreshadowed further in the commandments given by God, in the sense that there are certain things that are required to bridge the relationship between God and man.

The temple system was meant to be a place where the restoration of true worship would happen between God and God's people. If you look at the sense of what Israel was asked to do, be a people set apart for the nations, be a people who exemplified the truth and the love of God to the least of these, right worship, what you quickly find is, in the Old Testament, something that you may find today, which is that God's people were not living up to the promise, right? And so you may come here today in the season of Advent, and you may look at religious people and religious institutions, and you may feel very similarly that God's people don't quite live up to that promise. So there's hypocrisy within the people of God.

There's hypocrisy, by the way, that they treat the least of these. They say one thing and maybe do another. There may be hypocrisy as it relates to, are they really that loving as a people? What does God do with this problem of religious people not living up to the way he has asked them to live? Well, throughout the Old Testament, because in Micah in particular, a disregard for the poor, disregard for the least of these, a profiting out of wealth, certainly in the prophet Jeremiah, the sense of the rich and the righteous doing many things with the temple, but their lives not reflecting a holiness of life, you were faced with this real reality of exile, meaning the temple is destroyed and the people of God are then put into exile.

And so a good chunk of the Old Testament writings about restoration, restoration of Messiah, is the sense that when will God restore his relationship, the temple, but also restore his love for his people in the sense of what the temple might mean for the nation. So when we're in the season of Advent and we're thinking about what is this meaning of Jesus's love that we have, what we have is a restoration of the temple in Jesus himself. What does that mean, a restoration of the temple in Jesus himself? Well, it means that when you discover the right relationship between God and his people, that the real focal point of that right relationship being made available to you is in Jesus himself and not necessarily in a temple system.

In other words, that gap between how we desire to live and God's ability to meet us in that desire is now placed in Christ. And this is a great miracle. This is a great cataclysmic change in our ability to approach God.

On a personal level, it's exemplified in profession of faith. So I grew up in a Christian household, meaning Christmas this time of year was probably one of the most magical times for me growing up. So I would tell, I'm an only child, I would tell my parents in Los Angeles, you know what we need to do? We need to go to midnight service.

Maybe you have kids like this. We go to midnight service and I want to hear all the songs because the songs of Christmas are joyful songs. This season is filled with the sense of joy.

And you can see even the world around us kind of reflects that joy in a way that's a bit unusual, in a way that's a bit magical. You'll see stores, I mean just right next to the church, we have a whole gas station, right, that plays Christmas songs. And you can turn on the radio and the lights go with the songs and there's a sense of joy and peace that's reflected in our culture that really isn't quite there in other parts of the year.

You'll have people who aren't necessarily people of faith or particularly religious who celebrate Christmas. You may have relatives for whom this is true. Christmas is this joyous time.

And for me, prior to confession of faith, Christmas was one of my favorite times of years. The songs were wonderful. There are songs that we would start playing.

I mean you even see it in the reflection of the culture of when do we start playing Christmas songs, right? But as in the Anglican tradition, we have this hopeful tension point, so we're not quite at Christmas, but it's because of the gift of what Jesus is as it relates to faith itself. So for me, by the time I'm 10, 11, 12, 13, 14, I would say that I had some experiences of God, a deep love of Christmas, but no real sense of the anchoring that faith can provide. The anchoring that it can provide.

What do I mean by anchoring? Because I realize part of when you talk about faith, it can be hard to potentially relate to if it's outside of your experiences. So I want to take a little bit of time about this in this extended meditation on Jesus and his significance in illuminating some of the scriptures as it relates to the temple. Well, one of the things that I think is easier to relate to if you have not had an experience of God is that, and even if you have, how to deepen that experience of God is a sense that when we love something, we tend to put a lot of focus and attention on it, right? So whether that is a spouse, whether that's a dating relationship, whether it's something that interests us, could even be a hobby, we put a lot of attention to it, right? It could be, for some, I know that it can even be gaming.

It takes a lot of different forms where we put our attention and where we put our time. And why do we do that, right? We even have the phrase in the culture, mindless scrolling, or we're going to have the Netflix binge. Well, what is that about? We're looking for something to either engage our interests or to help fulfill a need.

And part of what it means to have Jesus as the center of those things is that we're putting time and attention in with Jesus within our life circumstances. Well, that sounds really lovely, Alexei, but what does that mean? What does that look like? Well, I can narrate the last day and a half for me. So my household, I'm a father of five children, and we're now in the break season, so most of the gifts are ready.

But with our household, when we're on break, a lot of stuff can just kind of happen, right? Well, what do I mean by that? Well, you wake up early and one spouse didn't get any sleep. Why didn't they get any sleep? Doesn't sleep come naturally to a father of five? Well, no, not if your kid wakes up and has a nightmare or needs Tylenol or any number of things. So in this particular instance, it's Casey who didn't get the sleep, so I'm up early.

So what am I doing? Well, breakfast making. Okay, and then I'm thinking about the sermon, and then I'm thinking about preparation for that. And then what happens? Are kids just magically happy because it's break and it's time off? No, they're not.

They want to know what's going to happen today. And who's responsible for what's going to happen today? Well, in my household, it's the parent that has the energy, right? So that's me, right? So what am I going to do? Well, then you set aside plans. You're going to go outside, and hopefully it's going to be a nice little outing outside.

Was it a nice outing outside yesterday? No, it was really cold. The kids could only last about 10-15 minutes. So what is dad supposed to do? He's got a sermon tomorrow.

And then God's supposed to enter in. How's that all supposed to look, Alexi? These are nice words, but what does it look like? Well, for me, with my disciplines and love of Jesus, it was just a very short, Lord, have mercy. Lord, have mercy. Please help. We did some hot chocolate. We did dinner.

We played a board game of candy canes, which was a lot of fun. A lot of discipline, though, to get through that board game. And then it's the bedtime routine, right? And what's the bedtime routine? Is it just joyful and easy and peaceful? And where's Jesus? And where are all these disciplines in the bedtime routine when the kids are screaming? Well, it's another small prayer, Lord, have mercy.

Why is that prayer meaningful to me? Is it just to make me feel good? No, because in my teenage years, I had an experience with the living God, right? The living God. And maybe you've had these experiences in your life where the Lord comes to meet you and it's awe-inspiring. It's as wonderful as opening presents on Christmas morning, even more wonderful than that.

It's something you want to devote your whole life to, your whole interviews to. But if you're like people, going back to hypocrisy, our desire to do good, to orient towards God, to experience the grace of God, does not match the reality. Does not match the reality.

So we have to double, triple focus, be in a community where repentance and the communion, the Eucharist, which is not just a simple meal. It's the strengthening of our faith in encountering Jesus himself. It is a strengthening, if you're from this kind of background, it's a strengthening of the gift of the spirit in your heart so that you might be empowered.

But then you need reminders. So this morning I wake up going back to, what does this look like, Alexi, really? I wake up and I think, I'm gonna have lots of time to think about exactly what I want to say. Does that happen? No.

It's seven o'clock. After seven o'clock, people are sick. We're trying to figure out who's going to stay home.

Breakfast has to be made. What does this look like, Alexei? What does this faith look like? Well, worship. So I put on worship music so my heart can connect.

But honestly, you know, you end up feeling a lot of anxiety. You're running out of time. It's a car ride.

What do you do with the car ride? We're going listen to N.T. Wright, right? You listen to a little bit about these questions about the temple, what the temple means. And, oh, okay, but what does this faith look like, Alexi? Well, just before the sermon starts, I turn to Father Morgan. I say, well, what about water out of the Old Testament? Because that's where my headspace was.

And he encourages me to look it up. But there's no time, right? And so this sense of not having time is not a hindrance to the worship of God. It's not a hindrance to our orientation of what Jesus means in this love that we're asked for.

As our lives grow deeper in faith and as our lives become more complex, perhaps you're dealing with, your story is different than mine. Perhaps you're dealing with an illness at home. Perhaps you're dealing with severe loss.

Perhaps you're dealing with depression. Perhaps you're dealing with unmet expectations, financial concerns. All of these things can be difficult and weighty in a season that's supposed to be joyous.

However, seek ye first the kingdom of God is still the same. That God can come and meet us in our mess. That God can come and meet us in our dissatisfaction.

And when we encounter the Holy Spirit and we encounter this faith, our hearts are captivated by it. Our hearts are captivated by it. And our hearts are worshipful towards it.

And so what does this mean as it relates to the kingdom? Well, there's two songs that are lifted up before us. The one out of Luke for the Song of Mary and then another one that comes to mind is Exodus 15, the Song of Moses. What is the Song of Moses? Well, the Song of Moses is the song that happens when Israel escapes Egypt.

And he bursts out into worship, into thanksgiving. And it's a spontaneous praise of the Lord. And it makes sense.

I think if we were there and we had left Egypt and we had just escaped an army that was pursuing us, our hearts too would be prone to give thanks. And there are times in our lives where big things happen. Big, big things happen, even either collectively or money comes through when we didn't expect it or we were saved from something that seems just really difficult, an illness or I'm glad I wasn't there type moment for which our hearts give thanks.

But the Song of Mary is a different song. The Song of Mary is a different song. It's a very ordinary song.

It feels very much like it could come out of an Advent type season or a Christmas type season. What's happening? Mary is going to the hill country of Judea. And she is greeted by Elizabeth.

It's a family setting. And Elizabeth gives her this encouraging news. You know, she speaks in a loud voice, which if you're in a family gathering would definitely get your attention, would it not? If someone spoke to you in a loud voice.

And Elizabeth says, blessed are you among women and blessed is the child you will bear. But why am I so favored that the mother of my Lord should come to me? And I think we have a tendency sometimes to read the scriptures in religious words and almost think that we're like watching a play, maybe a great play out of Hamlet or Shakespeare. And we say to ourselves, of course that's what Elizabeth should say to Mary.

That just makes sense. It fits the beauty of the season. But that's not what's going on here, right? Elizabeth is saying something deeply personal to Mary.

With Elizabeth's words, Mary is experiencing a God moment, the kind we've been talking about, the kind Moses sings about, the kind I've been talking about just in the daily habits. And Mary breaks out into song over a very ordinary family encounter. It's ordinary and extraordinary.

It's ordinary in context. It's extraordinary in conviction. She is having a big God moment.

And Mary says, my soul glorifies the Lord and my spirit rejoices in God my Savior, for he has been mindful of the humble estate of his servant. From now on all generations will call me blessed, for the mighty one has done great things for me. Holy is his name.

His mercy extends to those who fear him from generation to generation. He has performed mighty deeds of his arms. He has scattered those who are proud in their inmost thoughts.

He has brought down rulers from their thrones, but he has lifted up the humble. He has filled the hungry of good things, but he has sent the rich away empty. He has helped his servant Israel, remembering to be merciful to Abraham and descendants forever, just as he promised our ancestors.

What an extraordinary response. It's related to the family context and it's beyond the family context. It's words for all time.

It is a profession of faith. Her faith that God had done great things for her, who was doing great things to the fulfillment, this fulfillment of longing. So what is happening in these verses? What does this have to do with temples and Advent and Christmas? Well, in these verses Mary is becoming a bridge from the Old Testament to the New Testament.

She is becoming a bridge as the mother of God, exemplifying what we will do in this age until the time of our passing, which is the true worship of God in our hearts. And these themes, I want you to notice, are not just themes about how wonderful it is that we have a connection with the living God. For me, one of the reasons I confess faith was the love of God was more real than the love I was experiencing on earth.

And so it was very compelling to me. It's extraordinarily compelling. And it captured my heart.

It made me want to read scripture right away. And if that's you today, meaning some version of that, go ahead and read the scripture. Talk to Father Morgan.

Approach people who can help walk with you in this journey and we'll be praying for you. But within that context, it's not just about good news for her personal soul, though that's there. Notice the good news for creation, the good news for creation, the good news for restoration.

He has lifted up the humble. He has filled the hungry with good things. He has sent the rich away empty.

This is a news of restoration that the right things would be, the wrong things would be made right. That those who are in destitute would experience freedom. That the worship of the Lord would be matched by the way the Lord's people lived.

That they would be righteous and kind. What does that look like practically? Well, one of the things the scripture teaches us and one of our challenges is to give to all those who ask of us, right? Give to those who ask. That's hard, isn't it? Give to those who ask.

Ooh, going to that grocery store, I've got a meal to prep. I don't know this person's background. Words of Jesus, judge not, least you be judged.

I'm saying exercise prudence, of course, but prudence should not get in the way of kindness and love. This is love, Advent Sunday. The restoration, right worship, planned giving and spontaneous ability to love people who are in need right before you, right? We are not asked to be so busy as a society and a culture that we don't live the Christian life back to the beginning.

The Anglican way of life and service walk us through all aspects of the life of the church so that we might remember we are in need of repentance. We are in need of community. We are in need of generosity.

All flowing from the living head, Jesus himself, that transform our hearts. Not that we would be some righteous people removed from the world, living lives that cannot be emulated, but instead that Jesus would come and enter into our mess, our absolute mess. Mess made because the world is not well ordered.

Our lives are not well ordered. But the love of God dispels fear and brings wholeness of life. That's what we celebrate on Christmas.

We celebrate in this Advent season that we don't have to triple and quadruple our efforts to get close to God, but instead that God has come to us in our mess and has met us. And we pray that that love would be so available in us and to those who are in need of connection and hope from the living God, that they too would have a Christmas miracle. What is the biggest miracle? Faith.

Faith that animates and dispels all the difficulty. And it's not because religious people are good or righteous or do the right thing. They often don't.

But they follow the one who can and does meet us in the mess. Let's pray. Gracious Father, we thank you for this Advent season.

We ask that you would meet us in extraordinary love. We thank you that you're so gracious, so kind, that in following this Christian life, it's not about effort, but about our response to spontaneous love, just as it was with Mary, exuberant love, overflowing. May that be part of our lives during this Christmas season. Amen.

Transcribed by TurboScribe.ai. Edited by the Vicar.

Morgan Reed 12/15/24 Morgan Reed 12/15/24

Advent 3 (Gaudete Sunday): The Hard Work of Joy in Waiting

Transcription

Good morning again. It is good to see you. If you're new or visiting this morning, I'm Father Morgan Reed, the vicar here at Corpus Christi Anglican Church. And as I mentioned earlier, this is called Gaudete Sunday, which means in Latin, rejoice.

And our passages all have something of joy in them, except perhaps the gospel. It's a fascinating one to have on a rejoice Sunday, you know, starting out with the good news of “you brood of vipers, who warned you to flee from the wrath to come?” It's very jarring, but this is indeed a day of rejoicing.

And in the passage that was read last week from John the Baptist preaching, he quoted from the book of Isaiah, where Isaiah is preaching comfort to the exiles. And so even in the midst of the impending coming of the kingdom, there is both judgment for those things that are wrong, but comfort for those who are following the Lord. And so this joy and this comfort come together in Gaudete Sunday.

There is comfort. And so as we look at this passage this morning from the gospel, let me pray for us. In the name of God, the Father, the Son, and the Holy Spirit. Amen. Lord, may the words of my mouth and the meditation of my heart be always acceptable in your sight, O Lord, my rock and my Redeemer. Amen.

Today's gospel passage highlights for us, and this Sunday in particular highlights for us in a special way, the ministry of John the Baptist. John continues the ministry of the Old Testament prophets like Isaiah and Jeremiah and those who have come before him. And he really is calling people in a real way to come out to the wilderness to hear about the good news of the kingdom of God.

And so this is where we find him. He is preaching that people need to be baptized, and in the baptism that he is offering, that they need to repent from their sins, to turn away from them, and receive forgiveness and prepare themselves to meet the Lord in the coming of the kingdom of God. So John is their advent guide. Advent in the first coming of the Messiah. That's what the word advent means. If you're not familiar, it means “coming”.

So John is their advent guide, preparing them to meet their King. And John is going to encourage them as they come out to the wilderness and they're baptized, to bear fruits that are worthy of repentance. And then he's going to encourage them today also to do their vocations with justice.

John's call to them is to join the work of Isaiah and to join his work as well in proclaiming the kingdom of God as they prepare themselves to meet the Lord. We often think of prophets as people who are just foretelling the future. That is one sense of what a prophet does.

But even more than that, prophets are truth-tellers. They're people who are calling people back to covenant life with God. They're calling the people of God back to the covenant life of God. They're calling people to live in integrity with the grace and the love of God that's been revealed. And so our call as well is to join the line of prophets like Isaiah and John the Baptist as truth-tellers who live with this knowledge that the Lord's coming is going to happen soon. And with the coming of the Lord comes both comfort and judgment.

And the people who have come to John are wondering, how do we be the kind of kingdom people where when the kingdom's revealed, it is a day of comfort for us? This is what Isaiah 40 says. Comfort, comfort my people, says the Lord. Prepare the way in the wilderness. Make the rough places smooth. You know; and so it's talking about preparing to meet the coming King. And they're asking, “how do we become those kinds of people? Because we think it's happening right now, and that you are this prophet like Isaiah helping us prepare.”

And there are two things that John is going to tell them to do in preparation: 1) Bear fruits worthy of repentance, 2) Live out their vocations justly.

Bear Fruits worthy of Repentance

And first, let's look at this, what does it mean to bear fruits worthy of repentance? There was a group that was coming out to meet John. The group of Jews. It was made up of lots of people. It was made up of soldiers. It was made up of tax collectors. And it was made up of people that their vocations aren't really named in this passage.

But there's lots of people who are coming out to the wilderness to see glimpses of the kingdom. And this was a people who were longing to see the mighty hand of God at work, like God had done in the past. They were longing to see God's hand bring justice and bring the kingdom.

And so they were coming out to see how they can prepare for the coming of the Messiah. One thing that John tells them is not to rely on their heritage. In that day, the average Jew knows that there is the coming of the judgment of the nations around them.

And they know that because they're of the seed of Abraham, or they think perhaps because they are of the seed of Abraham, that they're exempt from any of that judgment. And John's message to them was, your heritage is not good enough. That's not what God's after.

John's message to them is that they needed to avoid falling into the trap of wanting to see God's judgment on others without first exploring what God might want to do in transforming their own hearts. It's easy to rely on external signs around us to make sure that we're okay. You know, we sort of make check boxes, rather than doing what is admittedly harder work, which is to press into and admitting things that we've done wrong, or face the embarrassment of admitting that there's something that we don't know how to do.

But to do so is to search for the grace of God. Do we want to see God's hand, is the question, without hearing his voice? This is sort of, if I could summarize the question to the people, do you want to see God's hand without hearing his voice? And so joy, and this is the Sunday of joy, joy is really important in our walk with the Lord. It's one of those things that reminds, that the rose candle reminds us of. And one of the things that the rose candle reminds me of, which happens, there's two times we wear a rose in this, in the calendar. Anybody remember the other time? All right, so we're gonna have confirmation class in February and March. The other time we wear it is the fourth Sunday of Lent.

And so we, in the midst of our seasons of penitence and preparation, there is a Sunday to remind us that there is joy in the midst of penitence and preparation, and it reminds us that joy is hard-earned, that joy doesn't just come easily. It's hard work to name the things that we've done wrong, to recognize where we've had unhelpful thinking, to turn away from those things, because of the potential embarrassment involved, because of the potential humiliation involved. And sometimes it's really risky to make repair where we need to.

But to face that potential humiliation is to open ourselves up to the grace of God, and to realize his love more fully. And that opens us up to experience the joy of God more fully. And so the rose candle reminds me, you know, twice a year, that joy comes at the high cost of naming the truth, and then being willing to receive God's grace.

In her book, the Reverend Tish Warren, she has a book called Advent, and in that book she says, “In a culture where lying is rampant, where we instrumentalize relationships to our own ends, where we teem in self-justification and spin, where we minimize the faults of our own political and ideological tribe while exaggerating those of our opponents, where we share false information and gossip online, and embrace conspiracy theories, the church must recover a radical commitment to knowing and proclaiming truth.” That's her reflection on the particular collect from today. We're really good at creating false narratives to keep us feeling safe and okay, to keep us in false senses of security, and to keep us from looking at what is within our own hearts.

And sometimes, as I see the culture around us, I wonder if the spirit of anger at whatever those people are doing, name those people in your own heart, don't name them out loud, please, you know, the anger and the vehemence at whoever those people are is a form of dehumanizing that is a way of blame-shifting, that is a way of keeping us from seeing what God might do in our own hearts. We want God's wrath to come and to judge those unjust people, whoever they are, without any thought to, how are my own hearts aligned to injustice? Or how has my own heart been misaligned with God's goodness and love? And sometimes, keeping our focus on people out there keeps us from looking at what God wants to do in here. So joining the prophet Isaiah, joining the prophet John the Baptist, begins with the hard work of repentance in our hearts, which involves humanizing other people again and creating a culture of truth-telling.

These are part of the fruits of repentance. I was really encouraged a few weeks ago, the youth, we were selling Christmas trees and we were doing so to benefit the Ecumenical Community Housing Organization. It serves locally and they serve people who are experiencing housing insecurity, but they serve people who are experiencing insecurity in other ways as well.

And while we were out there, we had a great fire pit going, and two gentlemen came over from the Springfield Plaza and joined our fire pit, who probably were experiencing some level of housing insecurity. And so my, you know, child safety alarm bells are going off, and I'm just like making sure I'm keeping an eye on them. I was grateful to the adult leaders who did the same thing, and they kept a conversation going with these two.

It was very friendly and cordial, and what really impressed me was one of the youth came up to me and said, I wonder what we could do for them? And I was struck by that, and one of the things I said was, we don't have much to offer them now, but we could offer them pizza and hot chocolate. And so we did, so they had hot chocolate and stood around the fire and talked about all kinds of things with the adults. You know, it would have been really easy in that moment to content ourselves with the fact that we were selling Christmas trees to benefit an organization that would benefit them, to otherize those people and say, well, we don't have to deal with that, that's not our problem, that's that organization's problem, so we'll just help make money for the organization.

It was a reminder to me how often I need to repent of the ways that I'll use programs or systems to keep me at arm's distance from other people and dehumanizing them and making them “other”. And so I was really grateful for that youth. It was a very sweet and profound moment the other week.

We have to do the hard work of repentance to experience Jesus's coming as a comfort, and the day of the Lord will be a comfort for those who both want to see the hand of God and to hear the voice of God. Both things are true. So we've looked at what the fruit of repentance looks like, now let's consider our vocation.

Doing our Vocations with Justice

So this passage kind of covers two different things, and in our passage today we don't totally know who constitutes this nameless, faceless crowd, but we do know that there are tax collectors and there are soldiers, and these are the two groups mentioned. Both groups are the object of ire. They are hated in first century Judaism for different reasons.

The taxes were really complex in Roman Judea. There were different kinds of taxes that were collected, and different people in different ranks of tax collectors who would collect them. City rulers would lease the right for people to collect the taxes for them, and there was a bid for this that would either be done amongst a group or a rich individual, and that person had to pay the amount in advance.

So the result of that was that the tax collectors that went around collecting taxes had to not only collect the tax that Rome required, but then they also had to collect a surcharge in order to cover the cost of collecting those taxes. Now those tax collectors had freedom to make the surcharge, a lot of freedom to make whatever the surcharge they wanted it to be, and so both Jews and Gentiles hated tax collectors. And amongst the Jews they were cast out as robbers.

They were sort of exiled from society as thieves. And yet it's interesting that these are the ones who are coming to John the Baptist. You know, there's a feeling of isolation, probably a deep sense of shame about what they've done, or how they feel about themselves, and they're coming going, is the Messiah going to come and make this right? Like what do I need to do to enter into the goodness of that kingdom that I've been hoping for? The soldiers were likely Jewish people who were escorting the tax collectors to help them ensure that they were getting the taxes and safety.

We don't know much else about them. But I think it's interesting that John's response to them is not, well get out of your vocation, come with me into the desert, live this ascetic life, and let's proclaim the kingdom together. It's not what he does.

What he does is he says, live out the vocations that you're in, and do so in a way that is compassionate, loving, and fair to fellow humans. Don't take advantage of other people. Don't leave others destitute for your own gain.

You need to be content with what you have to look to meet others needs, rather than aggravate other people. So knowing that God's kingdom is coming changes the way that we live out our vocations. And it leaves us with a question, what do people learn about the kingdom of God by the way that we live out our vocational calling? It's a really interesting question to ponder.

As you think about how you live out your vocational calling, what does somebody learn about the justice, the compassion of God, about the kingdom of God from the way that you live out your vocation? And this passage encourages us not just to think about our vocations that God has called us into, but how we live them out. I was at the dentist a few weeks ago, and as often happens, I wear my collar when I do things like haircuts or go to the dentist, and it always makes for interesting conversation. So I met the dentist, and before they could like, you know, hold my mouth open, we had a conversation.

And so as we were talking, the dentist told me, hey, you know, obviously you're a pastor. Yep. If there's, you know, anybody in your congregation, people who are immigrants, or people who are just struggling with job insecurity, you know, just let me know.

“Let me know.” The idea is that what his implication was that there would be, you know, either heavily subsidized or free work done for somebody who definitely could not afford it. And I was struck by that spirit of generosity, by the way, this family practice was living out their professional vocation.

I don't know if they're Christians or not, but the generosity struck me, and their desire for the well-being of other people as people. So often when we look at our careers, we look at what we don't have yet. Where can we climb the ladder? How much more is there to climb? Am I upwardly immobile? All these sorts of things.

And, you know, part of living out our vocations with justice is developing a deep sense of contentment with where God has us in our vocation. And having that ability to have contentment, and to have a mentality of abundance, then to create the opportunities within our vocation for other people to flourish. So where do we need to learn contentment in our vocations right now? I know it's a, it might be tough for some of you in the moment to think about your own vocation and where God's called you.

And, by the way, vocation doesn't need to be monetized. Some of you have vocations that are not volunteer, voluntary, and is what you spend most of your time doing, that God has given you to do. And so where do we need to learn contentment in those vocations? Consider what God has called you to put your hand to do.

Consider the people who God has placed you in a relationship with. And those are often good indications of your vocational calling that you are in right now. And so these things, whether they make money or not, are part of your vocation.

If we had security and if we had contentment in the vocation that God called us into, it would solve so many problems. There wouldn't be these, you know, abuses of power or authority. There wouldn't be a need to dehumanize anybody else.

But we would recognize what God has given us, and we would use it to see the image of God in other people, to long for their flourishing as image bearers of our Creator. And then, when we look at our vocations, we wouldn't just be content in a job well done, but when we look on whether or not we've had success, we will look back and see the faces and hear the names of people whose lives have been touched by the thing that God has called us to do. So joining this ministry of John the Baptist and Isaiah, joining in this prophetic line, calls us to see our vocations as places where God's kingdom justice is experienced, where people see the kingdom done, in will and in deed and in word.

Conclusion

And so this third Sunday of Advent, Gaudete Sunday, it's a Sunday that recalls joy in the midst of all of our waiting, but it also reminds us that comfort and judgment go side-by-side when we talk about the imminent return of Christ, that that's supposed to be at the forefront of our thinking. And so our call is to enter into joy through the fruits of repentance, through the justice done in our vocations, through truth-telling. And so when we come to grips with where brokenness lies, we open ourselves up to the grace where we receive comfort in a new way forward in the kingdom of God.

And in all that God's called us to do, and with those whom God's put us in relationship, God is calling us to the work of restoring all the things that have been broken in the past, and he's calling us to do justice where there was only injustice and destruction before. So the joy that is in Gaudete Sunday is not a cheap joy. It is a hard-fought joy.

And it's a joy that we need, because life is hard, and we are in the waiting. We need Advent guides for what we are waiting for, which is Christ's coming. And so Jesus is going to come again, and it's in that preparation of truth-telling and doing justice that we find this coming of Christ to be comfort for our wearied and war-torn souls as we live out this life in God's faith and fear.

And we stand in the long line of prophets like Isaiah and John the Baptist who were looking for that great day of the Lord. And Jesus has come, and he's going to come again. And so we need to become this community of prophetic truth-tellers who are longing for the fruits of righteousness and justice in our lives.

So my prayer for us is that God would make us a community that longs to see both God's hand at work and to hear his voice, and that we would be a community who longs to see God's kingdom come in the vocations that God's called us to. As we close, I want to pray again that the collect that we prayed earlier for this third Sunday of Advent. O Lord Jesus Christ, you sent your messengers the prophets to preach repentance and to prepare the way for our salvation.

“Grant that the ministers and stewards of your mysteries may likewise make ready your way by turning the hearts of the disobedient toward the wisdom of the just. That at your second coming to judge the world we may be found a people acceptable in your sight. For with the Father and the Holy Spirit you live and reign one God now and forever. Amen.””

**Transcribed by TurboScribe.ai. and edited by the author.

Morgan Reed 12/8/24 Morgan Reed 12/8/24

Advent 2: When Good Desires Go Unfulfilled

SERMONS

Transcription

Mary and Joseph

Simeon

Anna

Conclusion

Transcription

Jesus and the Synagogue

The Ministry of Jesus in the Servant Song

The Disposition of the Church

Conclusion

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The Baptism of Jesus affirms Jesus’S anointing as the Servant

The Baptism of Jesus begins the kingdom that will be manifest in our lives

Conclusion

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God as Shepherd

God as Bereft Mother

God as Gatherer

Conclusion

Transcription

Transcription

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Bear Fruits worthy of Repentance

Doing our Vocations with Justice

Conclusion

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