Transfiguration C

Luke 9:28-36

²⁸Now about eight days after these sayings Jesus took with him Peter and John and James, and went up on the mountain to pray. ²⁹And while he was praying, the appearance of his face changed, and his clothes became dazzling white. ³⁰Suddenly they saw two men, Moses and Elijah, talking to him. ³¹They appeared in glory and were speaking of his departure, which he was about to accomplish at Jerusalem.

³²Now Peter and his companions were weighed down with sleep; but since they had stayed awake, they saw his glory and the two men who stood with him. ³³Just as they were leaving him, Peter said to Jesus, "Master, it is good for us to be here; let us make three dwellings, one for you, one for Moses, and one for Elijah"―not knowing what he said.

³⁴While he was saying this, a cloud came and overshadowed them; and they were terrified as they entered the cloud. ³⁵Then from the cloud came a voice that said, "This is my Son, my Chosen; listen to him!"

³⁶When the voice had spoken, Jesus was found alone. And they kept silent and in those days told no one any of the things they had seen.

Today the church's year of grace concludes the Epiphany segment of green and growing Ordinary Time. This is the Western Protestant Church's Transfiguration Sunday, or (this year, since it's calendared according to the date of Easter Sunday) the eighth Sunday after Epiphany. The Roman Catholic branch of the church celebrate Transfiguration on the Second Sunday in Lent; Eastern Orthodox and some Anglican churches on August 6^th. Transfiguration is an octave of eight days in the East—theologically and liturgically, it's that important! Actually… some churches celebrate it twice.

trans figure = change shape
transfiguration= change of shape
transformed, transcended

Just as at Jesus' Baptism, at Transfiguration we experience a Trinitarian theophany: manifestation, showing forth, revealing of all three persons of the trinity. The "Theo" prefix is God; remember other words that include "phan"? Epiphany, Tiffany, Fantasy… other?

Today we're looking at Jesus' transfiguration. A quote from Nelson Mandela: "We were born to make manifest the glory of God within us."

So far in Luke 9:

• Jesus calls the 12 together and gives them authority to heal and cast out demons.
• Sends them out to proclaim the gospel and heal; charges them to find and stay at houses of peace/shalom, with the famous exhortation to shake the dust of that place off their feet it it doesn't prove to be one of peace.
• Charged the 12 to feed the crowd—"you give them something to eat." 5 loaves, 2 fish.
• Peter confesses Jesus as Messiah, the Christ of God
• Jesus' passion predication—suffer, die, be buried, raised.
• Jesus calls us to bear his cross, to lose our lives in order to save our lives.

In scripture mountains are places of special revelation. Both Moses [Exodus 20:1-17] and Elijah [1 Kings 19:12] received revelation on mountains. With Jesus' crucifixion, Mount Calvary is the ultimate mountaintop revelation.

In Hebrew cosmology, the cloud of the Shekinah was a frequent feminine image that referred to the Holy Spirit, the third person of the Trinity.

v.28: "About eight days" could refer to approximately one week, or it could refer to the 8^th day of the New Creation. 40 days in scripture is about one month; 40 years is a month of years. In their parallel passages, Mark and Matthew tell us 6 days, which also is about one week.

v.29: As often happens in Luke's gospel, Jesus was praying when this revelation happened. Compare Jesus' baptism.

They'd just been celebrating the Feast of Booths or Tabernacles or Tents when people remembered and celebrated God's protection during their wilderness wanderings (Leviticus 23:39-43), therefore giving mountaintop guys sons of Zebedee Peter, James, and John the idea of huts or little booths.

Moses and Elijah visit. Why Moses and Elijah? What do we already know about them? Moses – Sinai Covenant/Ten Commandments, "Law"; Exodus. Elijah – Prophets.

v.31: in Greek, Jesus' exodus, departure.

They talked about Jesus' departure: "Exodus" in the Greek. Although all three synoptic gospels, Matthew, Mark, and Luke include the transfiguration, Jesus speaks of his exodus only in Luke. Luke's gospel particularly emphasizes a new freedom, new liberation.

Listen to Jesus! not "look at him," despite all the resplendent shiny heavenly glory and bling that surrounds him.

Listen to jesus, not to Moses or to Elijah, who didn't quite get everything right all the time.

Listen to Jesus and not to any other (cultural, economic, consumer, ecclesiastical) voices evokes the Barmen Declaration [1934] from the Confessing Church in Germany in the wake of the idolatry of nazi national socialism

Barmen Declaration 8:11: "Jesus Christ, as he is attested to us in Holy Scripture, is the one Word of God whom we have to hear, and whom we have to trust and obey in life and in death."

Today we looked at Jesus' transfiguration. A quote from Nelson Mandela: "We were born to make manifest the glory of God within us."

Epiphany 7C

Genesis 45:1-15

¹Then Joseph could no longer control himself before all those who stood by him, and he cried out, "Send everyone away from me." So no one stayed with him when Joseph made himself known to his brothers. ²And he wept so loudly that the Egyptians heard it, and the household of Pharaoh heard it.

³Joseph said to his brothers, "I am Joseph. Is my father still alive?" But his brothers could not answer him, so dismayed were they at his presence.

⁴Then Joseph said to his brothers, "Come closer to me." And they came closer. He said, "I am your brother, Joseph, whom you sold into Egypt. ⁵And now do not be distressed, or angry with yourselves, because you sold me here; for God sent me before you to preserve life. ⁶For the famine has been in the land these two years; and there are five more years in which there will be neither plowing nor harvest. ⁷God sent me before you to preserve for you a remnant on earth, and to keep alive for you many survivors. ⁸So it was not you who sent me here, but God; he has made me a father to Pharaoh, and lord of all his house and ruler over all the land of Egypt.

⁹Hurry and go up to my father and say to him, 'Thus says your son Joseph, God has made me lord of all Egypt; come down to me, do not delay. ¹⁰You shall settle in the land of Goshen, and you shall be near me, you and your children and your children's children, as well as your flocks, your herds, and all that you have. ¹¹I will provide for you there—since there are five more years of famine to come—so that you and your household, and all that you have, will not come to poverty.'"

¹²"And now your eyes and the eyes of my brother Benjamin see that it is my own mouth that speaks to you. ¹³You must tell my father how greatly I am honored in Egypt, and all that you have seen. Hurry and bring my father down here." ¹⁴Then he fell upon his brother Benjamin's neck and wept, while Benjamin wept upon his neck.

¹⁵And he kissed all his brothers and wept upon them; and after that his brothers talked with him.

The church's year of grace has reached the seventh Sunday after Epiphany; this has been an exceptionally long epiphany season that will conclude next week with Transfiguration. And then? Ash Wednesday followed by six Sundays in (but not of) Lent. More about the shape, history, and purpose of Lent when that time arrives.

Although today's gospel reading continues Jesus' sermon on the plain from Luke, We'll briefly study the Old Testament/Hebrew Bible first lesson that's a small segment of the story of Jacob's son Joseph that spans Genesis 37 through 50.

Joseph as a Type of Christ

Joseph is about forgiveness, reconciliation, and newness. Joseph is very much like Jesus. Joseph's behavior and attitude is similar to the be-attitudes Jesus calls us to in his sermon on the mount (in Matthew) and his sermon on the plain (in Luke) we'll continue reading today.

We often refer to characters in scriptures as "types" or images/icons of Jesus Christ. For example:

• Adam – firstborn of the old Creation // Jesus – firstborn of the new creation.

• Moses and Ten Commandments on Mount Horeb/Mount Sinai // Jesus as the new Moses in several senses that include sermon on the mount, the new exodus of liberating humanity and all creation from bondage of several kinds.

• David the shepherd who later becomes king // Jesus as the new shepherd, new king.

• Jeremiah the weeping prophet // Jesus weeping over Jerusalem.

• And there are more—Martin Luther read Jesus into almost every sentence of the OT!

Living in Empire

The story of Joseph and his brothers is about living well and fruitfully under empire (in this case Egypt). Last year we talked a little about Ezra and Nehemiah living well under another empire – Persia – when they returned after Babylon. It's impossible to escape influence of empires, whether they're national governments (Babylon, Persia, Rome, Spain, Great Britain) or transnational corporations (GE, Bayer, Nestle…). Because we can't escape into a bubble or to a remote island, we need to find ways to live and sometimes thrive whether it's resistance or even some degree of cooperation. In the Joseph narrative, with famine all around, they had no choice but to go to a place where crops would grow and they could be fed.

Joseph and forgiveness – Jesus and us – God reconciling and resurrecting

Pastor Peg did a fairly complete but quick(!) Joseph summary. You need to read the whole entire thing in Genesis 37-50! You'll notice some backtracking and repetitions that occur because Genesis was compiled from different separate sources.

Joseph's brother had intended serious harm (as in killing him) to Joseph, but Joseph was wise enough to recognize the action of God's Spirit of life in redeeming an incredibly bad situation. in today's reading, Joseph keeps giving God the credit; in fact, in the last chapter of Genesis, chapter 50, Joseph again credits God.

In spite of us, in spite of other people, in spite of circumstances, God heals, mends, renews, resurrects. Because of time constraints, we're not hearing 1 Corinthians 15:35-38, 42-50 (today's second reading) that's the apostle Paul's assurance of resurrection from the dead. For Paul, the gospel is death and resurrection!

Final note: God even redeems (literally takes back, buys back) death into new life!

Epiphany 6C

Luke 6:17-26

¹⁷Jesus came down with them and stood on a level place, with a great crowd of his disciples and a great multitude of people from all Judea, Jerusalem, and the coast of Tyre and Sidon. ¹⁸They had come to hear him and to be healed of their diseases; and those who were troubled with unclean spirits were cured. ¹⁹And all in the crowd were trying to touch him, for power came out from him and healed all of them.

²⁰Then he looked up at his disciples and said: "Blessed are you who are poor, for yours is the kingdom of God. ²¹Blessed are you who are hungry now, for you will be filled. Blessed are you who weep now, for you will laugh. ²²Blessed are you when people hate you, and when they exclude you, revile you, and defame you on account of the Son of Man. ²³Rejoice in that day and leap for joy, for surely your reward is great in heaven; for that is what their ancestors did to the prophets.

²⁴"But woe to you who are rich, for you have received your consolation. ²⁵Woe to you who are full now, for you will be hungry. Woe to you who are laughing now, for you will mourn and weep. ²⁶Woe to you when all speak well of you, for that is what their ancestors did to the false prophets."

Because I was late getting to church last Sunday and the pastor led the class, we didn't get into the discussion I hoped these ideas would lead to, so these notes are extremely basic and undeveloped.


Comparing the beginning of Matthew's Sermon on the Mount (Matthew 5:1-12) and Luke's Sermon on the Plain or Level Place is a classic move that to a degree is essential in differentiating the style and emphasis of both gospels.

Matthew's Jesus proclaims and declares from a high place, a mountain—Matthew brings us Jesus of Nazareth as the new Moses. You probably remember God spoke Ten Words (Commandments, called words in the Hebrew text)) on Mount Sinai or Horeb through Moses. Matthew's Sermon on the Mount includes only blessings that follow from certain attitudes and behaviors. This list sometimes is called the beatitudes. It may not have been original with her, but a participant in a study group I once was in called the beatitudes "be-attitudes." These blessings are quite spiritual in nature. (You may recall Matthew also emphasizes Jesus as the new King David.}

Consistent with his emphasis on distributive justice, common-wealth, and the well-being of the neighbor we've been referring to as neighborology – the word about the neighbor – in Luke's gospel Jesus descends from the hill he'd been on with his disciples so he can stand on the same level or elevation as they are. Besides blessings that are more earthbound than Matthew's, in Luke Jesus follows with woes or sorrows. Earlier in Luke we've seen social and economic leveling in Mary's Magnificat (Luke 1:39-55}; Jesus' first act of public ministry (Luke 4:14-24) picks up Mary's theme as he quotes from Isaiah and promises jubilee: good news (gospel) to the poor, liberty to captives and oppressed, overall economic and social justice where no one has too much or too little, everyone has enough. But this is not sameness! It's a situation that draws upon everyone's unique gifts and ability to contribute, as the apostle Paul often writes about.

As we continue in Luke's Revised Common Lectionary year C, we'll continue tracking these themes.

Epiphany 5C

Isaiah 6:1-8

¹In the year that King Uzziah died, I saw the Lord sitting on a throne, high and lofty; and the hem of his robe filled the temple. ²Seraphs were in attendance above him; each had six wings: with two they covered their faces, and with two they covered their feet, and with two they flew. ³And one called to another and said: "Holy, holy, holy is the Lord of hosts; the whole earth is full of his glory." ⁴The pivots on the thresholds shook at the voices of those who called, and the house filled with smoke.

⁵And I said: "Woe is me! I am lost, for I am a man of unclean lips, and I live among a people of unclean lips; yet my eyes have seen the King, the Lord of hosts!" ⁶Then one of the seraphs flew to me, holding a live coal that had been taken from the altar with a pair of tongs. ⁷The seraph touched my mouth with it and said: "Now that this has touched your lips, your guilt has departed and your sin is blotted out."

⁸Then I heard the voice of the Lord saying, "Whom shall I send, and who will go for us?" And I said, "Here am I; send me!"

With the fairly short season of Epiphany, the church's year of grace is in a segment of ordinary time that's carefully arranged, structured, organized and "ordered." Starting in the spring when we number Sundays after the festival of Pentecost, we get a many months long segment of ordinary time.

Last week we considered the prophet Jeremiah's call story, a narrative about God's claim on Jeremiah and God's words to Jeremiah that outlined his call, calling, or vocation (same word, different languages). We've also heard and discussed the opening acts of Jesus' public ministry in versions from the gospels of Luke and John; those also are call stores, with Jesus affirming and announcing God's call and claim on him.

This week the Revised Common Lectionary that gives us the scriptures for each Sunday brings us two call stories: the call of the prophet Isaiah and Jesus' calling his first disciples, who worked in the fishing profession. Isaiah is a very long book that historically spans at least two centuries and includes writings from at least three different people. Today's passage is from early in the first section of the book that's mostly by the guy we refer to as Isaiah of Jerusalem.

Contrasting Jeremiah and Isaiah

(1) last week Jeremiah hesitated and was reluctant to accept the ministry task God was calling him to do. The young Jeremiah felt unqualified, but as we studied the text. we saw that God would equip and enable Jeremiah to do everything God asked and sent him to do.

(2) this week Isaiah responds to God's call in a very positive manner announcing he's right here and ready to go where God sends him.

Isaiah's royal sensibility

All three sections of Isaiah affirm God's lordship and sovereignty; today's reading opens with the historical circumstance of the death of King Uzziah who'd been a relatively good and faithful human ruler; here Isaiah receives a vision of the God he knew as the real king, the true ruler of all creation.

Today's reading

Seraphs or seraphim are snaky creatures with wings; elsewhere in the bible, cherubs or cherubim have lion faces. Neither creature is the adorable chubby-cheeked baby angel figure of Renaissance and later paintings, of Christmas and Valentine's Day greeting cards.

Although this is one of the scripture texts for Trinity Sunday (and on Sunday we sang Steve W's favorite majestic Trinitarian hymn, "Holy, Holy, Holy") Holy, holy, holy in this passage is not a trinitarian proclamation—it's an artifact of Hebrew and other semitic languages. English adjectives have basic, comparative, and superlative forms, so we say good-better-best, pretty-prettier-prettiest. If I were speaking Hebrew or Aramaic and really liked a Sunday brunch, I might say it was good-good-good or tasty-tasty-tasty. In English I'd tell the chef of the day or the companion sitting beside me today's menu was the best or the tastiest. In this first reading for today, Isaiah tells us God is holy-holy-holy or The Holiest.

Discussion of God's many callings to each of us, wherever we are. Contrast between major life calling/vocation or series thereof (today most people have four or five or six separate careers, or sometimes engage in two or three different ones at the same time) and the many smaller circumstantial callings we each receive literally all the time.

Epiphany 4C

Jeremiah 1:4-10

⁴Now the word of the Lord came to me saying, ⁵"Before I formed you in the womb I knew you, and before you were born I consecrated you; I appointed you a prophet to the nations." ⁶Then I said, "Ah, Lord God! Truly I do not know how to speak, for I am only a boy." 7But the Lord said to me, "Do not say, 'I am only a boy'; for you shall go to all to whom I send you, and you shall speak whatever I command you, ⁸Do not be afraid of them, for I am with you to deliver you, says the Lord." ⁹Then the Lord put out his hand and touched [strike, jolt, shock: not gentle] my mouth; and the Lord said to me, "Now I have put my words in your mouth. ¹⁰See, today I appoint you over nations and over kingdoms, to pluck up and to pull down, to destroy and to overthrow, to build and to plant."

As we number Sundays after the feast of the Epiphany, the church's year of grace has moved into a short segment of green and growing Ordinary Time. After the Festival of Pentecost, we have a many months long season of Ordinary Time. Ordinary refers to structured, organized, patterned, arranged: "in order."

Today we'll mention Luke's gospel – the prophet Jeremiah – the Old Testament / Hebrew Bible book of Deuteronomy – neighborology, the word about the neighbor. All these sources and concepts are about living together in covenant as God's people, rather than existing alone in isolation.

This is Revised Common Lectionary year C when we focus mostly on gospel readings from Luke. You may remember Luke emphasizes making opportunities and resources such as food and housing level and equal for everyone: no one has too little or less than they need; no one has too much or more than they need. That's also very much the style of Deuteronomy, which along with Leviticus is one of the places we find the Ten Commandments that supremely are about living together as God's people with distributive justice, fairness, and compassion.

Today's first reading comes from Jeremiah. Last Sunday we talked about scripture becoming codified, throughly written down, preserved, and in a sense canonized, or made into the standard or measure that describes who God is, what God requires, how God's people live. Although he may have been in a mostly oral tradition that transmitted texts by talking, listening, hearing, and sharing again, Jeremiah also likely had some written-down texts (he had his own scribe, as well) and would have been very familiar with the book of Deuteronomy that influenced his own spoken and written words during his forty year long ministry.

Today's first reading comes from the beginning of Jeremiah. Please notice God is the main actor here assuring Jeremiah God has known, consecrated, appointed, and will send, command, and be with Jeremiah.

Like Jesus' call narratives, Jeremiah's call or vocation (same word from different languages) account fits our lives, too. We often think of calling or vocation as the major profession, job, or series of different more or less full-time work opportunities we'll have in our lives; of course those are important, but all of us have noticed God calls, sends, and enables us to smaller jobs, ministries, or acts of service. For every one of those mega or micro opportunities, ministries, or tasks (all the same thing), just as for Jeremiah, God leads us to it, enables us to do it, and will be with us through it. Just as for Jeremiah, we sometimes feel unqualified...

Discussion of language and other cultural conditions we need to meet, of particular gifts or assets we may need to have.

Epiphany 3C

Luke 4:14-21

¹⁴Then Jesus, filled with the power of the Spirit, returned to Galilee, and a report about him spread through all the surrounding country. ¹⁵He began to teach in their synagogues and was praised by everyone. ¹⁶When he came to Nazareth, where he had been brought up, he went to the synagogue on the sabbath day, as was his custom. He stood up to read, ¹⁷and the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written:

¹⁸"The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, ¹⁹to proclaim the year of the Lord’s favor."

²⁰And he rolled up the scroll, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fixed on him. ²¹Then he began to say to them, "Today this scripture has been fulfilled in your hearing."

During this fairly short season of Epiphany, the Church's year of grace is in Ordinary Time. You may remember when we count Sundays after the Day of Pentecost we get a many months long green and growing season. Ordinary means ordered, regulated, measured, not messy or dis-ordered. I mentioned how much I love the way the color green represents growth and change; Pastor Peg commented there are literally countless different hues and varieties of green. I replied there just may be more types of green than of any other color? Exaggeration, but I like to think that's so.

Last week: John's version of Jesus' public ministry debut, his IPO/Initial Public Offering, was a party!

This week: we have Luke's version of Jesus public ministerial debut. Just as it was for John, it's also in his Galileean hometown, a place that was very working class, full of reprobates, thieves, robbers, disreputable people in general—and gentiles! This text emphasizes Luke's themes of Holy Spirit, the marginalized, the underprivileged. Nazareth is Jesus' hometown; he's in his home synagogue.

Jesus was 30 years old and had been attending synagogue there for a long time. He knew the texts of scripture well, so after the attendant handed him the Isaiah scroll, Jesus would have been familiar enough to pick and choose the passage he wanted to read that comes from the third section of the long book of Isaiah 61:1, 58:6, 61:2.

In all four of the canonical gospels, before his first formal act of public ministry, Jesus calls disciples—followers, students he teaches/disciplines, people who later become apostles or "sent people" in the power of the same Holy Spirit that filled and accompanied Jesus, that fills and accompanies us.

A note about the word canon: canon literally is a measuring device, a yardstick, something used to compare other products of a similar genre. For an excellent description of a canon (that's not a gun that fires ammunition) via Isaiah, God announces, "I will make justice the measuring line and righteousness the plumb line."

Besides this reading from Luke's gospel that displays the authority of the written word in the life of the synagogue and in Jesus' life and ministry, today we have an amazing reading from the Hebrew Bible book of Nehemiah 8:1-10. It describes an event that occurred shortly after Jews who returned came back to Jerusalem from exile in Babylon where they'd had little or no access to scripture.

This happened at a time in history when previously spoken or orally transmitted texts were starting to be written down by people from many religious and spiritual traditions, with those words then gaining an authority that came from their being codified.

As I've described, the oral tradition was dynamic and fluid, definitely not the same as if one of us scheduled as lector decided to recite a Sunday lection from memory because the passage was fairly short and easy. Not only did parts of passages get changed through the process of telling, hearing, and retelling; scribes who copied texts onto scrolls sometimes made mistakes, which partly accounts for our having more than one authoritative "received tradition" of scripture.

On the fourth Sunday of Advent we heard Mary's Magnificat (a canticle, song, or psalm also from Luke's gospel that describes magnifying or glorifying God) where Jesus' mother announces great leveling and immense reversals of have-nots gaining essentials for life, those who have-a-lot in a material sense losing some of their wealth in a massive re-distribution move.

On Advent 4 we sang Canticle of the Turning that paraphrases Mary's words. Jesus' announcement of himself as God's justice and reversal embodied (enfleshed, incarnated) picks up on Mary's themes of distributive justice and equality. As I previously noted, Mary would have known Hannah's song from 1 Samuel 2:1-10 so well she could create a riff on it for herself.

We don't memorize scripture enough! Barbara mentioned the almost incredible power of concentrating throughout each day on only two or three verses of the book of scripture they're studying in a group she belongs to.

Epiphany 2C

John 2:1-11

¹On the third day there was a wedding in Cana of Galilee, and the mother of Jesus was there. ²Jesus and his disciples had also been invited to the wedding. ³When the wine gave out, the mother of Jesus said to him, "They have no wine." ⁴And Jesus said to her, "Woman, what concern is that to you and to me? My hour has not yet come."

⁵His mother said to the servants, "Do whatever he tells you." ⁶Now standing there were six stone water jars for the Jewish rites of purification, each holding twenty or thirty gallons. ⁷Jesus said to them, "Fill the jars with water." And they filled them up to the brim. ⁸He said to them, "Now draw some out, and take it to the chief steward." So they took it.

⁹When the steward tasted the water that had become wine, and did not know where it came from (though the servants who had drawn the water knew), the steward called the bridegroom ¹⁰and said to him, "Everyone serves the good wine first, and then the inferior wine after the guests have become drunk. But you have kept the good wine until now."

¹¹Jesus did this, the first of his signs, in Cana of Galilee, and revealed his glory; and his disciples believed in him.

Almost two months ago, on the first Sunday of December this year, the church began a New Year of Grace with the waiting, anticipatory, expectant, hope-filled season of advent. So far during this year of grace we've encountered Jesus' cousin John the Baptist, we've met Mary, Joseph, and the infant Jesus; we've become acquainted with magi who were foreign religious leaders from the East—from the direction of the rising sun, where every new day begins.

Thanks to Barbara and to Pastor Peg for facilitating when I stayed home with the flu last week...

Last Sunday on the Baptism of Jesus, we begin the liturgical season of Epiphany, a short segment of the green and growing Ordinary (ordered, structured) Time. Every year during the time after the Great 50 Days of Easter we have a long segment of Ordinary Time when we count Sundays after the Day of Pentecost that's the 50^th day of Easter. The Epiphany season begins and ends with a trinitarian theophany—a showing-forth, manifestation, of the triune God. Last Sunday we celebrated the first theophany with the Baptism of Jesus; three days before Lent begins with Ash Wednesday, we'll experience Jesus' Transfiguration.

Today our gospel reading is back in the Gospel According to John, the latest of the 4 canonical gospels, compiled between 90 and 110. John gives us a different worldview from the synoptics Matthew, Mark, and Luke that despite marked differences, perceive Jesus' life and ministry in a similar manner. This John most likely is John the son of Zebedee, brother of Peter and James—John the "beloved disciple." More accurately, the fourth gospel comes out of John's community, the people who surrounded John.

John brings us the most explicit new creation of the four canonical gospels. Besides events remembered from Jesus' life and ministry, John's gospel brings us seven signs and seven "I am" statements that the community likely found, discovered, or uncovered in separate written-down documents. Seven is the number of perfection in Hebrew numerology.

Today our gospel reading brings us John's version of Jesus' first act of public ministry. In all four gospels, Jesus first calls disciples (followers, people he taught or "disciplined"), and then the text reveals the direction of God's call to Jesus with a specific act. As I've explained, John is the rogue, outlier gospel that almost didn't make the canonical cut; John shows us the reign of heaven on earth, the kingdom of God as an endless party, so what else to start out with but a wedding banquet?! In the ancient near east, an opulent, exorbitant, inclusive wedding feast would be one of the main signs or indicators of the messianic age.

John speaks of signs rather than miracles. We've talked about signs pointing to or indicating something other than themselves. Street signs that say Santa Monica Boulevard are not the actual reality of Santa Monica Blvd, though they're mostly located on the street itself. Signs in John's gospel all point to Jesus; in contrast, people would be apt to view a miracle as a suspension of natural laws, as a spectacular event that drew attention to itself.

The reality of this Messianic Feast or Wedding Banquet that begins Jesus' public ministry is not Canned Heat's hippy anthem that sings about where "the water tastes like wine." It's about water that has been changed into wine, into the fruit of the vine, that's one of the agricultural gifts of the Promised Land. It's important to realize this Cana in Galilee was a place full of shady characters and reprobates, and not exactly an elite suburb where people would hanker to hang out.

Next Sunday we'll return to this Revised Common Lectionary Year C's featured gospel according to Luke with Luke's version of Jesus' first act of public ministry.

Epiphany 2019

Matthew 2:1-12

¹In the time of King Herod, after Jesus was born in Bethlehem of Judea, wise men from the East came to Jerusalem, ²asking, "Where is the child who has been born king of the Jews? For we observed his star at its rising, and have come to pay him homage." ³When King Herod heard this, he was frightened, and all Jerusalem with him; ⁴and calling together all the chief priests and scribes of the people, he inquired of them where the Messiah was to be born. ⁵They told him, "In Bethlehem of Judea; for so it has been written by the prophet: ⁶"And you, Bethlehem, in the land of Judah, are by no means least among the rulers of Judah; for from you shall come a ruler who is to shepherd my people Israel.' " ⁷Then Herod secretly called for the wise men and learned from them the exact time when the star had appeared. ⁸Then he sent them to Bethlehem, saying, "Go and search diligently for the child; and when you have found him, bring me word so that I may also go and pay him homage."

⁹When they had heard the king, they set out; and there, ahead of them, went the star that they had seen at its rising, until it stopped over the place where the child was. ¹⁰When they saw that the star had stopped, they were overwhelmed with joy. ¹¹On entering the house, they saw the child with Mary his mother; and they knelt down and paid him homage. Then, opening their treasure chests, they offered him gifts of gold, frankincense, and myrrh. ¹²And having been warned in a dream not to return to Herod, they left for their own country by another road.

Today is the Feast of the Epiphany when we celebrate Jesus as light of the entire world and we particularly recognize the God of the bible as God for all, God with all religions, ethnicities, abilities, social statuses, etc. Despite the Twelve Days of Christmas song, the day of the Epiphany actually is the thirteenth day of Christmas.

Epiphany means revelation, revealing, uncovering. We sometimes tell people we've just "had an epiphany." The "epi" prefix means upon; "phan" is revelation. We've discussed theophanies and fantasies quite a few times; the name tiffany actually means theophany, or a revelation of God: theo= god; phan=revealing.

The church began a New Year of Grace on the first Sunday of Advent that this year also was the first Sunday in December; today is only the sixth Sunday of that new year. On the day of Epiphany that this year happens on a Sunday and during the Season of Epiphany we concentrate on Jesus' early public ministry and celebrate the universalism of God for and with all people and all creation, the God who breaks ordinary barriers and shatters conventional boundaries and expectations.

We recently had four Advent Sundays of waiting, hoping, and anticipating Jesus' arrival; then we celebrated Christmas, the Nativity of the Bethlehem Christ Child on Christmas Eve; on the first Sunday of Christmas we sang a lot of Christmas carols and didn't even have a musical guest soloist so we could enjoy our own singing.

From now on until Lent, we'll number Sundays after Epiphany. Next week, the First Sunday after Epiphany, we'll re-experience Jesus' baptism in the Jordan River by his cousin John the Baptist and we're experience a trinitarian theophany, or revealing of God as Father, Son, and Spirit. This year we'll read about two of Jesus' first acts of public ministry, his Initial Public Offerings from both Luke (our featured gospel account for this lectionary year) and from John. In Luke's emphasis on the neighbor, Jesus reads scripture in the synagogue and announces himself as the fulfillment of Isaiah's call to justice, economic and social leveling, the reign of Shalom. John brings us Jesus at the Wedding at Cana with water that not only tastes like wine, but water that has turned into wine as a sign of the ongoing feast that's the reign of heaven on earth.

Today we'll sing "We Three Kings" for the worship entrance song, but scripture doesn't say the gift-bearing visitors were kings, and it doesn't say how many visitors from the east there were. However, it does mention three gifts, which likely is the reason we talk about three guys.

There's very little historical information in scripture or anywhere regarding Jesus' very early life, but many traditions have grown up around Christmas and Epiphany. That's fine, because traditions such as naming three kings Melchior, Kaspar, and Balthazar, traditions like decorated evergreen trees, carols and songs, and giving gifts rooted in creation are ways we make Jesus' life real to ourselves and our neighbors. Those and other traditions are ways of incarnating, enfleshing, embodying the Nativity or birth account. You've likely noticed our Christmas story combines narratives from Luke's gospel and from Matthew's.

The only Kings in this story are the Roman puppet King Herod and the infant King Jesus.

These three guys from the east along with their retinues most likely were religious leaders, probably Zoroastrian priests who also were astrologers who studied and interpreted stars in the sky for signs and meanings; they well may have been astronomers in our sense of people with expertise about the heavenly bodies. In any case, they were of a different culture, religion, and ethnicity then the Jews (Israelites, Hebrews) the bible has written about as the distinctive people of God. These wise persons who almost definitely were guys based their decision to set out for Bethlehem on studying signs in the skies, on reading their own scriptures or holy book, on heeding messages they received in a dream. They got outside themselves and their everyday endeavors to figure out where they were supposed to go. The word for worship/homage/adoration in this passage is the word the bible uses for the worship of God. These religious and ethnic "others" recognized Jesus as a very special baby, possibly recognized him as divine.

I mentioned Bruce Springsteen's song The Rising about 911 that can be given many interpretations, including variants in the meaning and location of The Rising title.

This story of wise guys from the East, from The Rising – the direction where the sun rises to start a new day – opens up questions of inclusion, boundaries, people who are like us, people who are different from us, in a similar way to Jonah's encounters with the people of Nineveh.

Us/them, insiders/outsiders, natives/strangers talk. Even earlier than the three-part Hebrew Bible book of Isaiah, scripture reveals (gives us an epiphany) of the real God who fills heaven and earth as God for all, God with all, yet we still need some bounded, contained places and relationships, we really cannot leave all our doors unlocked for everyone to enter and violate our space. As families, as individuals, as a church, it often can be difficult to discern answers about who we let in or keep out.

We discussed King Herod's insecurity at the idea of another King. Steve mentioned the territory of any monarch or ruler (both then and now) typically was very limited. Although most of the world follows the British royals to some degree, Elizabeth II is head of state only for the British Commonwealth of Nations or whatever its current nomenclature and has no real authority over anyone anywhere else.

Advent 4C

Luke 1:39-55

³⁹In those days Mary set out and went with haste to a Judean town in the hill country, ⁴⁰where she entered the house of Zechariah and greeted Elizabeth.

⁴¹When Elizabeth heard Mary's greeting, the child leaped in her womb. And Elizabeth was filled with the Holy Spirit ⁴²and exclaimed with a loud cry, "Blessed are you among women, and blessed is the fruit of your womb. ⁴³And why has this happened to me, that the mother of my Lord comes to me? ⁴⁴For as soon as I heard the sound of your greeting, the child in my womb leaped for joy. ⁴⁵And blessed is she who believed that there would be a fulfillment of what was spoken to her by the Lord."

⁴⁶And Mary said, "My soul magnifies the Lord, ⁴⁷and my spirit rejoices in God my Savior, ⁴⁸for he has looked with favor on the lowliness of his servant. Surely, from now on all generations will call me blessed; ⁴⁹for the Mighty One has done great things for me, and holy is his name. ⁵⁰His mercy is for those who fear him from generation to generation.

⁵¹"He has shown strength with his arm; he has scattered the proud in the thoughts of their hearts. ⁵²He has brought down the powerful from their thrones, and lifted up the lowly; ⁵³he has filled the hungry with good things, and sent the rich away empty. ⁵⁴He has helped his servant Israel, in remembrance of his mercy, ⁵⁵according to the promise he made to our ancestors, to Abraham and to his descendants forever."

Three weeks ago on the first Sunday of Advent, the Church began a (Happy) New Year of grace. Today is the fourth Sunday of Advent; this year Christmas is on Tuesday, so we have less than two days to wait for Jesus' birth.

This is Revised Common Lectionary year C, Luke's year, so most of our gospel readings come from the Gospel According to Luke. As we journey through calendar year 2019, we'll get a good taste of Luke's perspective, Luke is a synoptic account that views Jesus' life and ministry in a similar manner to the gospels according to Mark and Matthew, despite all three having pronounced distinctives.

Luke uniquely brings us three canticles that essentially are psalms or songs:

• Mary's Magnificat: "My soul magnifies the Lord; he has put down the mighty from their thrones and lifted up the lowly..." –Luke 1:46-55

• Zechariah's Benedictus: "Blessed be the Lord God of Israel; he has visited his people." –Luke 1:67-79

• Simeon's Nunc Dimittis: "Lord, now let thy servant depart in peace; mine eyes have seen they salvation, which thou hast prepared..." –Luke 2:29-32

Psalm Notes

You may remember the psalter is the synagogue's prayer book or hymnal; rather than divine words addressed to humanity, psalms are human words addressed to God. The psalter was the hymnal for John Calvin's Geneva Reform; many of the hymns in our current cranberry red hymnal are directly based on psalms; many many others contain an allusion or reference to one or more psalms. Every week our worship service includes a psalm or portion of a psalm. Technically those are not scripture lessons or readings, but responses, as in "responsive psalm."

Magnificat

Among other specialties, Luke emphasizes women, prayer, the Holy Spirit, and history. Today for the psalmody and the gospel reading, we hear Mary's Holy Spirit-inspired canticle called the Magnificat. We've mentioned how well people knew and memorized scripture two millennia ago; although we have the words Luke wrote, it's very likely Mary sang a very similar song because this passage is closely based upon Hannah's song in 1 Samuel 2:1-10. In other words, Mary would have been so familiar with large chunks of scripture, she'd have been able to recite and paraphrase them, making those texts her own.

Magnificat is Latin for making larger, magnifying, making greater. Like a magnifying glass; same root as "magnificent." The office of Vespers/Evening Prayer (that's ideally prayed just at sunset) in the liturgy of the canonical hours always includes a spoken or sung Magnificat.

Neighborology – the word about the neighbor, the word for the neighbor – is another strong theme throughout Luke. Mary's description of how the world will change when Jesus arrives promises no more super-rich, no more super-poor, because there is enough for everyone if those rich folk don't insist on keeping more than they need. Mary anticipates how The Ground is Level at the Foot of the Cross.

Advent 3C

Luke 3:7-18

⁷John said to the crowds that came out to be baptized by him, "You brood of vipers! Who warned you to flee from the wrath to come? ⁸Bear fruits worthy of repentance. Do not begin to say to yourselves, "We have Abraham as our ancestor'; for I tell you, God is able from these stones to raise up children to Abraham. ⁹Even now the ax is lying at the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire."

¹⁰And the crowds asked him, "What then should we do?"
¹¹In reply he said to them, "Whoever has two coats must share with anyone who has none; and whoever has food must do likewise."

¹²Even tax collectors came to be baptized, and they asked him, "Teacher, what should we do?"
¹³He said to them, "Collect no more than the amount prescribed for you."

¹⁴Soldiers also asked him, "And we, what should we do?" He said to them, "Do not extort money from anyone by threats or false accusation, and be satisfied with your wages."

¹⁵As the people were filled with expectation, and all were questioning in their hearts concerning John, whether he might be the Messiah,

¹⁶John answered all of them by saying, "I baptize you with water; but one who is more powerful than I is coming; I am not worthy to untie the thong of his sandals. He will baptize you with the Holy Spirit and fire. ¹⁷His winnowing fork is in his hand, to clear his threshing floor and to gather the wheat into his granary; but the chaff he will burn with unquenchable fire."

¹⁸So, with many other exhortations, John proclaimed the good news to the people.

Two weeks ago on the First Sunday of Advent, the church started a new year of grace. Today we hear about John the Baptist from Luke 3:7-18 as he instructs people (a brood of vipers who need to repent) how to get ready for the arrival of God in their midst in the person of his cousin Jesus.

Do you remember John and Jesus were very close in age? J the B's official church birthday is June 25, right after the summer solstice; although Jesus's birth likely was during the season of spring, we celebrate his birthday right after the winter solstice, on December 25. Birthdays of increasing and decreasing light symbolize nicely John's observation, "Jesus must increase, I must decrease." Actions of Jesus' followers – ordinary, everyday lives of those baptized with water and with fire – become a big aspect of Jesus' presence increasing and growing on earth.

People in general imagine doing things the world will consider amazing, but Jesus' cousin tells us to get ready for The Coming One by living life simply where we already are and sharing essentials like clothing and food. He doesn't even advise tax collectors and soldiers who are in the employ of the occupying Roman government to quit their jobs that potentially oppress and even could bankrupt people. We basically need to bloom where we're planted, and do everything the best we can with fairness and righteousness.

Two Sundays ago in my intro to Luke's gospel, I mentioned he emphasizes:

• neighborology – the word about the neighbor! The actions towards the neighbor! During Year C the lectionary includes quite a few readings from jeremiah and Deuteronomy that also emphasize the neighbor, the other, living together faithfully in covenantal community.

Would God among us not be an alleluia moment, a time to sing praises?! In this riverside narrative, John the Baptist has people preparing for God's arrival in their midst by starting to live as he knew Jesus would teach us to be and to act; when that happens, everyone will shout alleluias!

• Starting with John the Baptist down by the riverside counseling people to share what they have with others in order to prepare for the arrival of God in our midst, we find a lot of "social gospel" throughout Luke. However, this isn't let's see how many good works we humans can accomplish on our own; it's always about the indwelling and outgoing power of the Holy Spirit.

Today's gospel reading anticipates the same Luke's Acts of the Apostles where everyone has everything in common, where members of the nascent church literally provide for the common good. Acts includes some pretty amazing accounts of missions to distant places, too, but more than anything, it's about serving the people, right here in this very place, giving of ourselves and our excess. This is the outcome of the presence in our lives of the One who baptizes with cleansing water and purifying fire. Our everyday lives become part of the magic of the ordinary for our neighbors.

Just as Matthew never lets up on justice and righteousness, Luke never lets up on living for the other, for the neighbor, correcting the imbalance of some having more than they need, others trying to get by with less. Early on in Luke's

Acts 2

⁴²They devoted themselves to the apostles’ teaching and fellowship, to the breaking of bread and the prayers.

⁴³Awe came upon everyone, because many wonders and signs were being done by the apostles. ⁴⁴All who believed were together and had all things in common; ⁴⁵they would sell their possessions and goods and distribute the proceeds to all, as any had need.

Advent 1C • Luke

Advent

On the first Sunday of Advent, the church begins a new year of grace. Happy New Year!

Every year Advent opens with a splash of apocalyptic scripture, signaling the end of the world as we know it. No more status quo, the beginning of a new way of living and being—the world is about to turn. Some time during this Advent, we'll probably sing Canticle of the Turning that's based on Mary's Magnificat.

Blue, the color of hope, is the official color for Advent. Although it includes a theme of repentance, the season of Advent is especially about hope. In Spanish esperar/espero means wait, hope, and expect. We hope for and anticipate not a Merry Christmas or Happy Holidays as the rest of the world sincerely might wish us; we hope for the incarnation of mercy, grace, and love. Instead of the rest of the world's irenic peace that's more or less a temporary cease-fire, we hope for, wait for, and expect the fullness of shalom the Prince of Peace brings us. We hope for the dawn of the new creation the death and resurrection of the Prince of Peace will initiate.

This is Revised Common Lectionary Year C, Luke's year. Luke is a synoptic gospel that views Jesus' life and ministry in a similar manner to Matthew and Mark.

Luke's Gospel

Luke is the only Gentile, non-Jewish writer in the entire New Testament. Luke was a highly educated physician, but think "bronze age" in terms of sophistication. Luke wrote a two-volume account, a gospel and the book of the Acts of the Apostles. We often refer to Luke-Acts as one word.

Luke's particular perspective includes an emphasis on:

• world history and Jewish history

• Luke brings us Jesus' genealogy that ends with Adam, son of God. Luke's human Jesus and divine Christ both minister to each one's body and spirit.

• presence and activity of the Holy Spirit – the HS has been prominent throughout the Bible's witness, but Luke-Acts brings a fulfillment of God's reign in the Spirit

• prayer

• women

• marginalized people of every class and type, the underclass.

• table fellowship.

• neighborology – the word about the neighbor! During Year C the lectionary includes quite a few readings from jeremiah and Deuteronomy that also emphasize the neighbor, the other, living together faithfully in covenantal community.

• Starting with John the Baptist down by the riverside counseling people to share what they have with others in order to prepare for the arrival of God in our midst, we find a lot of "social gospel" throughout Luke,. However, this isn't let's see how many good works we humans can accomplish on our own; it's always about the indwelling and outgoing power of the Holy Spirit.

Luke includes three psalm-like songs or canticles based on Old Testament sources:

• Mary's Magnificat, "My soul magnifies the Lord; he has put down the mighty from their thrones and lifted up the lowly..." – Luke 1:46-55

• Zechariah's Benedictus, "Blessed be the Lord God of Israel; he has visited his people." – Luke 1:67-79

• Simeon's Nunc Dimittis: "Lord, now let thy servant depart in peace; mine eyes have seen they salvation, which thou hast prepared..." – Luke 2:29-32

Uniquely in Luke we find:

• Sermon on the Plain – Luke 6:17-49, which emphasizes the physical re-distributive justice and material well-being. Matthew's parallel Sermon on the Mount is more about spiritual well-being.

• Good Samaritan – Luke 10:25-37

• Prodigal Son – Luke 15: 11-32

• Stones cry out Luke – 19:37-40

• Emmaus Road in Luke's post-resurrection account takes us back to the Maundy Thursday Upper Room and to Luke's many accounts of Jesus' table fellowship with all comers – Luke 24:13-35

We concluded class by reading the first section of the assigned gospel for Advent 1C. Rather than coming from the beginning of Luke's gospel, this is Jesus speaking toward the end! We hear about signs and symbols coming alive in nature/creation; we'll soon celebrate the birth of Jesus who is not a god in nature, but God and Lord of nature.

Luke 21:25-28

²⁵"There will be signs in the sun, the moon, and the stars, and on the earth distress among nations confused by the roaring of the sea and the waves. ²⁶People will faint from fear and foreboding of what is coming upon the world, for the powers of the heavens will be shaken. ²⁷Then they will see the Son of Man coming in a cloud with power and great glory. ²⁸Now when these things begin to take place, stand up and raise your heads, because your redemption is drawing near."

Gospel According to Mark Overview

The account of Jesus' trial in John 18:33-37 was the assigned gospel reading for the last Sunday of the Church's Year of Grace, Reign of Christ; instead of an overview of the nature of Jesus' authority and reign, we did an overview of Mark's gospel to assess where Mark has taken us during lectionary year B, and to prepare for Revised Common Lectionary Year C that will feature Luke, another of the three synoptic gospels.

All four canonical gospels show us Jesus has complete lordship, rule, kingship, sovereignty over every aspect of life: political; economic; religious; cultural; spiritual; social. The Reign of Jesus the Christ is comprehensive and touches everything we are, everything we do..

Mark is one of the three synoptic gospels with a similar (syn) viewpoint (optic) of Jesus' life and ministry, despite each having a distinctive style or personality.

As I've been saying for the past twelve months, Mark is the earliest and shortest gospel—the one for texters and tweeters. Mark is urgent and direct. Especially for Mark and Luke, the journey to Jerusalem and the cross is relentless and incessant. Mark is the only canonical gospel that styles itself gospel or good news. Prior to Mark, "gospel" was the returning Roman emperor's (actually bad news) announcement of victory that had vanquished his enemies in violent death and destruction; Mark subverted the word gospel (that literally means good news) into God's proclamation of the victory of life.

Mark brings us a fair amount of apocalyptic, a style of writing that draws upon symbols and signs, frequently taken from nature. Similar to epiphany, apocalypse means revealing or unveiling. Last week Steve suggested apocalyptic was about the future; it truly is, but instead of speaking directly, it uses symbolic words and natural objects that require interpretation. Mark and all the gospels bring us the end of the world as we've known it. Mark is highly counter-cultural, anti-religious, anti-economic, anti-political establishment. Mark constantly asks where we find God; and answers not in the temple, not in conventional religious, economic, or political structures, but outside the center, on the edges, on the underside of polite convention and typical expectations. Ultimately, we find the fullest revelation of God in the human Jesus of Nazareth dying outside the city on a cross of shame.

Unlike the other three gospels, Mark includes no birth narrative and no actual resurrection account in the easiest manuscripts, though your bible probably has a resurrection story tacked on at the end. Mark opens with "The beginning of the gospel." People forever have asked is that beginning the first paragraph of Mark's chapter 1, the entire 16 chapters of Mark, or is everywhere and every time still the beginning of the good news of death and resurrection, the end of the world as we've known it?

Mark famously and uniquely includes the messianic secret—when Jesus says or does something astonishing, he often advises everyone not to tell anyone. It's not about signs and wonders that easily impress humans, it's about the cross. Mark starts out with "Jesus, son of God"; at Jesus' death a Roman soldier announces, "truly this was a son of God." At the cross, Jesus' life, identity, and purpose no longer are secret, but recognized and revealed by an outsider. Outsiders, strangers, or others not part of Jesus' Jewish community recognizing Jesus' identity and purpose is another Markan theme.

Each of the four gospels opens Jesus' public ministry with a different type of event that then continues as a theme of that gospel. Mark goes from Jesus' wilderness baptism by John, to the Spirit driving him into a deeper wilderness where he experience temptations (Matthew and Luke describe the temptations, Mark doesn't), then returning to Galilee and calling the first disciples. After those events, Jesus exorcises (expels, casts out) a demon from a man during a synagogue service—Mark 1:21-26. Mark (and Jesus, of course) continues subverting and overthrowing structures, events, people, and impulses that interfere with human freedom.

Next Sunday with Advent, the church begins a New Year of Grace that will feature the gospel according to St. Luke. Stay tuned!

Pentecost 26B

Mark 13:1-8

¹As he came out of the temple, one of his disciples said to him, "Look, Teacher, what large stones and what large buildings!" ² Then Jesus asked him, "Do you see these great buildings? Not one stone will be left here upon another; all will be thrown down."

³ When he was sitting on the Mount of Olives opposite the temple, Peter, James, John, and Andrew asked him privately, ⁴ "Tell us, when will this be, and what will be the sign that all these things are about to be accomplished?"

⁵ Then Jesus began to say to them, "Beware that no one leads you astray. ⁶ Many will come in my name and say, "I am he!' and they will lead many astray. ⁷ When you hear of wars and rumors of wars, do not be alarmed; this must take place, but the end is still to come. ⁸ For nation will rise against nation, and kingdom against kingdom; there will be earthquakes in various places; there will be famines. This is but the beginning of the birth pangs.

The church's year of grace is coming to an end! After today we have one more Sunday – Reign of Christ / Christ the King – and then Revised Common Lectionary Year C, also known as Luke's year, begins with the first Sunday of Advent.

Today is the last time we'll consider a passage from the gospel according to St. Mark. Although this Year B has been Mark's year, for Reign of Christ we'll hear from John, the Fourth Gospel.

Last Sunday we talked some about organization, structure, budgets, and accountability. Among other things, we heard the story about the widow who gave her last two tiny coins to the huge temple system that according to God's mandate needed to protect and provide for her rather than the other way around. Whether organizational—like committees; or physical—like buildings, structures are absolutely necessary so life doesn't turn chaotic.

Today's gospel reading from Mark includes some apocalyptic. Steve suggested apocalyptic points to the future, and that's frequently the case. Basically, apocalyptic writing uses symbols and words that don't mean what they sound like at first hearing; they need to be interpreted. In scripture, those symbols often come from nature such as fires, floods, and earthquakes. Similar to a sign, a symbol points to or indicates something beyond itself. The word "symbol" can be confusing; we sometimes refer to the scriptures and the sacraments as the symbols of the church and often include the confessions in the church's symbols. On the other hand, in literature and in visual art, we refer to one object that stands in for another as a symbol.

On to today. The disciples are so very very extremely impressed by the huge temple building built out of ginormous stones. What is it about large objects, shiny bling, and ostentation that impresses humans? More accurately, what is it about humans that many times large, shiny stuff, and displays we can see from miles away impress us?

Jesus is in the shadow of the temple, still on his way to trial, conviction, crucifixion—and resurrection. He's been telling us and showing us real life is about faithful relationships, about care for those without power, about distributive justice. There is enough of everything to go around.

All Saints 2018

John 11:32-44

³²When Mary came where Jesus was and saw him, she knelt at his feet and said to him, "Lord, if you had been here, my brother would not have died." ³³When Jesus saw her weeping, and the Jews who came with her also weeping, he was greatly disturbed in spirit and deeply moved. ³⁴He said, "Where have you laid him?" They said to him, "Lord, come and see." ³⁵Jesus began to weep. ³⁶So the Jews said, "See how he loved him!" ³⁷But some of them said, "Could not he who opened the eyes of the blind man have kept this man from dying?"

³⁸Then Jesus, again greatly disturbed, came to the tomb. It was a cave, and a stone was lying against it. ³⁹Jesus said, "Take away the stone." Martha, the sister of the dead man, said to him, "Lord, already there is a stench because he has been dead four days." ⁴⁰Jesus said to her, "Did I not tell you that if you believed, you would see the glory of God?"

⁴¹So they took away the stone. And Jesus looked upward and said, "Father, I thank you for having heard me. ⁴²I knew that you always hear me, but I have said this for the sake of the crowd standing here, so that they may believe that you sent me." ⁴³When he had said this, he cried with a loud voice, "Lazarus, come out!" ⁴⁴The dead man came out, his hands and feet bound with strips of cloth, and his face wrapped in a cloth. Jesus said to them, "Unbind him, and let him go."

Today we celebrate All Saints Day/Sunday. Although historically this feast day has focused on the Church Triumphant, the celebration very much includes those of us still in the visible church that's sometimes called the church militant. We'll talk about sanctification, theosis, divinization: those three words mean the same thing. In baptism we become saints and receive the spirit of life that's the spirit of resurrection from the dead we hear about in today's reading from St. John's gospel. The sanc prefix to a word means holy, just as in the Sanctus/"Holy, Holy, Holy" we sing during the liturgy. Western churches generally use the term sanctification to refer to the process of becoming holier, more consistently thinking, acting, and being like Jesus; "divinization" with the divine root means the same; Eastern Churches typically refer to Theosis that has the Theo or God word root—all three terms describe claiming, growing into, and living out our divine nature of being holy, just as God is holy.

As we did for All Saints 2017, we'll talk about saints we have known in our own lives. These holy ones could be neighbors, parents, friends, relatives still on earth or in the company of heaven; they could be people in scripture or famous saints known to most of the world like Teresa of Avila, Teresa of Kolkata, Francis, Claire, Augustine, etc.

Our scripture readings necessarily are what we call pericopes, literally cut out from the surrounding passages ("peri" = around, surrounding; "cope" = cut). Although we need to consider the probable historical context of any scripture, and we need to consider events before and after it, obviously we can't talk about everything every time. However, to contextualize Jesus' raising Lazarus from the dead, we need to know the event comes after Jesus' "I am the resurrection and the life" statement in verse 25, and before Lazarus' sister Mary has anointed Jesus into his death {referenced in John 11:2, described in John 12:2-7). John 12:2 tells us about Martha, Mary, and the formerly dead man Lazarus hosting a dinner party. Remember post-resurrection Jesus as dinner host and guest on several occasions?

Just as later on when we read about Jesus' death and resurrection, this gospel reading brings us a dead man, a tomb, grave cloths or embalming wraps, a stone, a weeping Mary. In baptism we receive the holy spirit of life, the power of resurrection from the dead. Jesus commands the people witnessing his raising Lazarus to new life from death to participate in the act of resurrection to "unbind him, and let him go." We also have the power to help unbind and release people from aspects of death that prevent them from moving and living; we possess the spirit of resurrection to help free and liberate individuals and creation.