Jesus Catches Peter

Text: John 21:1-19
14 April 2013
St. Bene’t’s Church, Cambridge

I

The 21st chapter of the Gospel of John feels tacked on. In chapter twenty, the resurrected Jesus appears twice to his disciples, appearing in their midst despite the locked door. He breathes the Holy Spirit on them. He brings doubting Thomas back. He turns their fear, weakness, and doubt into joy, boldness, and faith. And then the writer seems to bring it to a close, ‘But these are written so that you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name’ (20:31). One might expect to be able to put the book down at this point. What a neat resolution! But, no. Just like the risen Jesus keeps turning up where he’s not expected, the story continues.

‘After these things Jesus showed himself again to the disciples by the Sea of Tiberias’ (21:1). From John’s account, they spent at least two Sundays in Jerusalem, but now they are much farther north, by the Sea of Galilee. Since Jesus resolved Thomas’ doubts, they might have spent the whole week walking down from Jerusalem. The topic of conversation shifted on their journey from the mundane to the miraculous, but Peter, despite the joy and wonder of two Sundays of Easter surprises, has a shadow over his face. A charcoal fire, rekindled each morning by the cock’s crow, still burns in his memory.

Their long journey done, still troubled, the night fast approaching, Peter looks out over the Sea upon which he had made his livelihood before Jesus came. ‘I am going fishing,’ he says matter of factly (21:3). The six others with him rise to the challenge: ‘We will go with you,’ they reply (21:3).

And all night they labour. They cast the nets. Nothing. They laugh about it at first, but then silence falls on the boat. As the hours toil on, they continue trying, again and again. Casting, retrieving. Nothing. Nothing. Nothing. They strip nearly naked because of the heat and the work, but nothing they do helps. As the sun rises in the East, the cock’s crow can be heard across the hundred yards of water between them and the shore. The charcoal fire of regret rekindled in his breast, Peter pauses a moment … but then labours on.

II

‘I wish I hadn’t worked so hard.’ ‘I wish I’d had the courage to live a life true to myself, not the life others expected of me.’ ‘I wish I’d had the courage to express my feelings.’ ‘I wish I had stayed in touch with friends.’ ‘I wish I had let myself be happier.’ Palliative care nurse Bonnie Ware compiled these ‘top five regrets of the dying.’ At the end of life, with the clarity that comes from hindsight, more than anything these are the regrets she heard from people in her care.

From Peter’s experience, we might modify one of these. Not, ‘I wish I’d had the courage to express my feelings,’ but, ‘I wish I’d had the courage to tell the truth.’ And isn’t this a regret that we all carry around with us? Peter denied Jesus three times because he was afraid of losing his life. We deny Jesus as well, but for different reasons.

We live in a world of compromise. Too often, we slide into habits of neglect and denial. We neglect our duties to God and to one another. We deny with our lips and our lives that Christ has made us his own in Baptism and the breaking of bread. As a result, we learn to lie, to dissemble, to do what it takes just to ‘fit.’ But, when we come to the end of our lives, will we regret not having the courage to tell the truth about ourselves? Will we regret the relationships we have lost as a result?

As we watch Peter struggle with the regret burning in his chest, we too are reminded for the need to seek and know God’s forgiveness. John’s Gospel seems like it could have ended in the room with Jesus’ two appearances, but it can’t end until this one relationship is resolved, until Peter has the opportunity to tell the truth. Until then, he, and we, will continue in our troubled labour, catching nothing, because we don’t yet understand what the whole thing means.

III

 Peter spent the whole night catching nothing, but Jesus catches Peter on the first throw.

Daybreak, and a man on the beach. He asks if they have had any luck in the night, then he tells them to cast the net on the other side. As they pull the net in, the little boat tips to one side. Fish fill the net, and they cannot haul it in. The disciple Jesus loved leans over to Peter and says, ‘It is the Lord’ (21:7)! Before anyone dealing with the nets can realize it, Peter is dressed and overboard, swimming towards the shore.

When the others reach the shore, there is a charcoal fire, cooking fish. Bread lies beside, and Jesus invites them to share their catch. Peter helps pull the net up. 153 fish. Not one tear in the net. ‘Come and have breakfast,’ Jesus says. Peter eats, but the firepit reminds him of the other firepit. The courtyard. Three denials. Jesus’ look of betrayal.

After breakfast, Jesus calls Peter aside, and he asks him three times, once for each denial, ‘Do you love me?’ Each time, Peter replies that he does. Each question fuels the fire in Peter’s chest, until the third time when the pain becomes unbearable. Hurt, he replies, ‘Lord, you know everything; you know that I love you.’

‘Feed my sheep,’ Jesus responds. ‘Very truly, I tell you, when you were younger, you used to fasten your own belt and to go wherever you wished. But when you grow old, you will stretch out your hands, and someone else will fasten a belt around you and take you where you do not wish to go’ (21:18). Then, Jesus says those two words again, the two words he used to start their relationship, and the two words that will restart it: ‘Follow me.’ Peter may have fished all night, but Jesus, the fisher of men, catches Peter, and brings him home.

IV

Every week, we turn up on the doorstep of this church, and the same thing happens. We get the opportunity to sit, to listen, to worship, and to reflect. Some of us will be here this morning with the feeling that we have been casting our nets all week and catching nothing. But, when we get out of bed, get dressed, and swim the 100 yards to these doors, we always find the charcoal fire. We always find Jesus waiting and asking, ‘Do you love me?’

Jesus asks this question in the context of the love he has already shown for us. The Jesus who asks about our love is the Jesus who having loved his disciples, loved them to the end. He is the one who washes our feet. He is the one who draws us up out of the waters of Baptism. He is the one who feeds us with the meat of his Body and drink of his Blood. Every week, we pull up on this shore, and Jesus greets us. ‘Are you hungry? Eat.’

And there are some days, not just Sundays, when Jesus pulls us aside. He points at the fire of regret burning in our chest and asks us to tell the truth. ‘Do you love me?’ he asks, and he keeps asking until we have heard the question and until we have really answered it. ‘Do you love me?’ ‘Do you love me?’

‘Feed my sheep.’ We may have spent the last week denying Jesus’ love for us and our love for him. We may have stood around the firepit, or the water-cooler, and denied him. But, Jesus’ love for us overwhelms those regrets, and he asks us to treat this week differently. ‘Feed my sheep,’ he says. Take the time to live like Jesus’ love for you is true. Take the time to serve your colleagues, your neighbours, the people you meet on the street. With your words and with your life, tell the truth about yourself: Jesus caught you, has caught us. And with the 153 other mismatched fish in this one big net, we are being drawn into a life of love, joy, peace, patience, kindness, gentleness, and self-control. Sealed by the Holy Spirit in Baptism, we are marked as Christ’s own for ever. At the end of our lives, may we be the people who can say, without regret, ‘I have loved Jesus, and I had the courage to tell the truth.’

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


***
Images:
I: "On the Sea of Galilee, Tiberias, 1891"
II: "Wheelchair," by Craig Toron
III: Christ Appears on the Shore of Lake Tiberias, by James Tissot.
IV: "Diocese 1," by Ben Earwicker (Garrison Photography, Boise, ID; www.garrisonphoto.org)

SERMON: God builds a kingdom that cannot be shaken

Hebrews 12.18-end

25 August 2013

All Saint's, Cottenham

It was AD 79, and the sky was burning. Stones and ash flew into the air. They soared over 20 miles straight up. Every second, 1.5 million more tons of ‘molten rock and pulverized pumice’ were added, and the fall-out over the cities of Pompeii and Herculaneum was devastating. Mount Vesuvius exploded, ‘releasing a hundred thousand times the thermal energy’ of Hiroshima. Over 16,000 people died. It was so devastating that only two extant letters recount the explosion. Despite the horror of 79, and despite the fact that Vesuvius is the ‘only volcano on the European mainland to have erupted within the last hundred years,’ over 3 million people still live nearby. ‘It is the most densely populated volcanic region in the world.’ (heavily borrowed from Wikipedia, http://en.wikipedia.org/wiki/Mount_Vesuvius, 2013-08-19).

I

Thousands of years earlier, the people of Israel trembled before another mountain. The author to the Hebrews describes it vividly: blazing fire, darkness, gloom, tempest, the sound of a trumpet, a voice that came from the mountain causing everyone’s knees to buckle, which caused them to beg it to be silent. The mountain was Sinai. It was the mountain that Moses climbed to receive the Law. He entered into God’s presence, out of the sight of the people, and stayed there for 40 days and 40 nights, being instructed, being given the Law on tablets of stone.

And the sight was terrifying. The people had no leader. The mountain looked like it would erupt at any moment, and Moses had commanded that no one should touch the mountain. For, it was holy, set apart. To refuse this command would be to refuse the God who gave it through Moses. The people were receiving the Law from God, a great gift. But they were receiving it from God, their judge. The earth shook with his judgment. ‘Indeed,’ the author to the Hebrews writes, ‘so terrifying was the sight that Moses said, “I tremble with fear”’ (12.21). For those at the foot of the mountain, nothing was stable. Nothing was sound. All they could see was the sky alight with fire. They were afraid.

II

Fear is a valuable human emotion. Now, most of us don’t like to be afraid, but fear does protect us from things that might hurt us. In fact, it’s the potential for harm that triggers fear in the first place. I personally have a hard time with edges. I can nudge myself near them slowly, but it takes a lot of willpower. The sensation makes me want to freeze in place, or take several steps back from the edge.

Fear is valuable. It protects us from things that might hurt us. And if fear is generally valuable then when the Bible talks about the fear of God, what does that mean? In short, to fear God means to treat God with the respect that God deserves. Right now, off the coast of Cape Cod in the United States, there is an infestation of great white sharks. They are there to feed on the exploding seal population. The locals have learned to treat the sharks with respect, to keep their distance, to know their limits, and to not go out dressed like seals. To fear the shark is to respect it.

Against the God who made Mt Sinai smoke, we are like ants. So small compared to someone so big. If God were against us, he could crush us at any moment. When we think about God, it is right to be afraid. Our God is a fearsome God, one who must be treated with respect.

III

To the people huddled in fear at the base of Mt Sinai, the author to the Hebrews writes, ‘You have not come to something that can be touched, a blazing fire, and darkness, and gloom, and a tempest … but you have come to Mount Zion and to the city of the living God’ (12.18, 22a). ‘Therefore, since we are receiving a kingdom that cannot be shaken, let us give thanks…’ (12.28). God builds a kingdom that cannot be shaken.

And what a different picture this kingdom is to Mount Sinai. Those at Sinai stood under God’s judgment, but those who come to Mount Zion see something different. As Hebrews says, they come to ‘the heavenly Jerusalem, and to innumerable angels in festal gathering, and to the assembly of the firstborn who are enrolled in heaven’ (12.22-23). There is no anxiety here. There is joy and celebration and homecoming.

Why do they see these things? Because, Hebrews says, they also come ‘to God the judge of all, and to the spirits of the righteous made perfect, and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel’ (12.23-24). Those who gather at Mount Zion gather because God did judge the world. He did make it shake with terror that Good Friday as Jesus hung upon the cross. And Jesus’ blood, which speaks a better word than Abel’s, speaks for us. It is part of God’s new covenant with the world, a new covenant which will see the ‘spirits of the righteous made perfect’ (12.23).

IV

Looking back at the author to the Hebrews’ language in this passage, what strikes me is the joyful description of those who gather at Mount Zion. I’m tempted to see it as a description of heaven, a description of the life to come. It is, in a way. Those are all things we believe we will see at the Resurrection of the Dead. But, wait. The author says, ‘But you have come to Mount Zion and to the city of the living God’ (12.22). This is past tense. This is something available to people now.

This passage presents us with a choice. We start out at the base of Mount Sinai, trembling in fear. That fear might be the rightful fear of a just God. It might also be all kinds of other fears that plague us. But, the Scripture invites us on a journey. It says we don’t have to live outside the mountain of God’s judgement. We don’t have to live in constant dread of an explosion that would pour down fire and brimstone on us. We can come to the mountain of God’s love, where innumerable angels dance with joy. And the mountain of God’s love is the mountain upon which three crosses stand. It is the mountain out of which Jesus exploded that first Easter Sunday. It is the mountain at which we gather with joy each Sunday to climb together.

It is no mistake that every Sunday we join the angels and archangels and all the company of heaven in proclaiming, ‘Holy, holy, holy, Lord God of hosts.’ This is our calling. This is our duty and our joy. Our God is a consuming fire, burning away all that keeps us from being the people he wants us to be. As we climb the mountain together, we are part of the spirits of the righteous being made perfect.

The Scripture gives us a choice. Will we climb Mount Zion, or will we continue in fear at the base of Mount Sinai? It is up to you. Heed the voice that calls from heaven, and give your life to Jesus Christ in faith. The party the angels are throwing is always a ‘welcome home’ party. Brothers and sisters, welcome home.

In the name of the Father and of the Son and of the Holy Spirit. Amen.

Repost: The Adventures of the Post-Relevant Church

I was looking back through the archives and ran across this piece from April 2011. It was written when I was working for a small parish in Toronto, and I still think it is applicable. I'd love to hear your thoughts.

My wife, Dr. Monique, and I have great conversations. One day recently, as we discussed my recent Contra Factum post on collared evangelism, she said something that jumped out at me: "Welcome to the adventures of the post-relevant church." Wow, what a phrase. It hit precisely the right note.

So, yes, welcome to the adventure.

The evangelicalism that I grew up in was concerned with 'relevance.' We had to make the Gospel relevant to our culture in order to fulfill the great commission. In college, this concern metamorphosed into a preoccupation with 'context.' The context determines everything, we thought, and it even gives us the incentive to frame the Gospel story in completely different ways, even in ways that our fathers and mothers in faith might be unable to recognize. See, for example, the growth of the megachurch movement, or the absence of the cross from many seeker-sensitive churches, or the equation of worship with emotional experience.

What I realized going to seminary is that evangelicals share the concern with relevance with their sworn enemies: the liberals. They both agree that the Gospel has to be translated into a new key in order to be relevant to the world. They only differ on the amount of 'translation' they are comfortable with.

The problem is that neither camp has done relevance well. When you step back from both the evangelical and liberal attempts to contextualize the Gospel and really look at them, you can see how severely dated they always already are. We in the churches are always find ourselves about 15-30 years behind the curve. That curve is being established in the classrooms of Ivy League universities and the halls of power, not in the Christian popular press.

The crux of the issue is that 'context' and 'culture' are moving targets. By the time that we can publish the book on being relevant to the culture, it has already moved on. As soon as we think we've become relevant, we find ourselves irrelevant again because that to which we calibrated ourselves has already changed.

So what are we left with? An adventure: the adventure of the post-relevant church. We have to stop allowing our churches to act like self-obsessed teenagers; instead, we need to embrace the fact that context just happens. It happens every moment of every day, and it is only in the faithful response to the context in which we actually find ourselves (not in the context imagined for us by the think-tank in Michigan) that the real adventure happens.

We can't catch up with the culture. All we can really do, as Andy Crouch says, is be culture-makers ourselves. Our work is to create a context, to create a space in which God may be found, and to invite others into it in order that they might become relevant to it and therefore relevant to God. (This is the meaning of Baptism, is it not?) In other words, we can only be relevant by being a little strange, by keeping our own council, and by showing hospitality to people who find that the Gospel we proclaim is the scent of life and not the stench of death.

What does the post-relevant church look like? I don't know yet. I think it will probably look different everywhere that faithful men and woman struggle to fashion themselves in the image and likeness of Christ. For me, I think this will mean wearing a collar, introducing myself to strangers, and inviting our parish's neighbours into the life of Christ's Church through Baptism. It will mean talking about sin and grace and encouraging active participation in the sacramental life. It will mean forgetting about myself for a while and just allowing the church where I find myself to be the church that it is ... and the church that it will become. In other words, this is un-self-conscious Christianity, unconcerned with 'relevance,' just concerned with being alive in Christ wherever he has put us.

In this adventure of the post-relevant church, I think we will find that relevance, like context, just happens. 

SERMON: Jesus Gives Simon a New Name

Text: John 1:29-42
Date: 20 January 2013
At: Sidney Sussex College, Cambridge

I grew up watching Batman, specifically reruns of Adam West’s 1970’s camp-fest. It had red phones and bad puns and lots of running in place in front of projected backdrops. Delightful. But, in 1992, everything changed: Batman: The Animated Series began its three-year run. The Animated Series was dark. It was gritty. The stories where sometimes campy, sure - it’s Batman after all - but, they had a depth to them that made them popular with people well outside their target demographic. Part of this was the voice talent of Kevin Conroy who voiced Batman and Bruce Wayne. Conroy brought something profound to the role. When asked what the key to the character was, he replied: Batman isn’t the mask. He’s the real person. Bruce Wayne is the mask that Batman hides behind. Whenever you caught a glimpse of the batsuit tucked beneath Bruce’s business suit, peaking out was the real person, not the mask. When things got interesting or strange, Batman’s true self emerged onto the stage, the hero in black.

I

In our Gospel lesson this evening, things have certainly gotten interesting and strange, but Simon has not emerged. Lots of things have been happening on the banks of the Jordan, but Simon just isn’t there. John the Baptizer, full of fire and smoke, proclaims a baptism of repentance. A leather belt holds his camel-hair chasuble in place. It is rumoured that he eats locusts and wild honey. He calls out Herod Antipas for marrying his brother’s wife. He makes enemies and baptizes the multitudes. His preaching seems to draw the whole of Judea to the Jordan River, but Simon isn’t there.

On top of that, the world is changing. John the Baptizer sees the carpenter Jesus walking to him and proclaims, ‘Here is the Lamb of God who takes away the sin of the world! … I myself did not know him; but I came baptizing with water for this reason, that he might be revealed to Israel.’ Not only that, but John sees the Spirit descend on Jesus. He knows and proclaims that this Jesus is the one who will baptize not with water but with the Holy Spirit. He proclaims, ‘And I myself have seen and have testified that this is the Son of God.’ The world is changing. John proclaims Jesus the Messiah, the chosen one of God who will reconcile Israel and finally bring peace. It is the long-awaited hope. The world is changing, but Simon isn’t there.

Even Simon’s friends and family are there. Two of John’s disciples follow Jesus. He takes them to where he is staying, and they sit with him, chatting, talking, learning, their hearts growing heavy and light with the excitement of it all. It dawns on them as they talk, ‘We have found the Messiah.’ The River Jordan is brimming with people, the world is changing, and Simon’s friends and family get to see it. But Simon isn’t there.

II

Six years ago, I attended a large, Christian student conference. It focused on mission, and this year in particular it showcased the International Justice Mission, a group who, according to their website, ‘is a human rights agency that brings rescue to victims of slavery, sexual exploitation and other forms of violent oppression.’ They get lawyers to leave their well-paid jobs to go do something spectacular, even heroic, in the world.

U2’s lead singer Bono addressed the conference. He talked about how he used to pray that God would bless his work. He would pray and pray and pray, but things wouldn’t happen. Then, he realized that he was doing it wrong. He needed to stop asking God to bless his work, and he needed to find the places that God was already blessing and go there.

But this is counter-cultural advice. We get told that the heroic thing is to find our passion, or to follow our hearts. We look deeply inside of ourselves to find meaning, to find hope. We pray that God will bless us, that God will do something to us, not realizing that we, like Simon, might just be in the wrong place. We might not be where the River Jordan is overflowing and the world is changing. We might just not be there.

We keep looking inside of ourselves hoping to find an answer. It’s almost like we’re looking through our buttons trying to find the bat-suit, something that might make us heroic, something inside that might validate our existence. But, all we find there is flesh. The real us is the mask. John the Baptizer is baptizing the multitudes in the wilderness, but we aren’t there.

III

One of the two who followed Jesus is Andrew, Simon’s brother. They heard John’s cry ‘Look, here is the Lamb of God!’ and they start following Jesus. After a bit, Jesus catches on. He turns to them and asks, ‘What are you looking for?’ The sputter, ‘Rabbi,’ which means Teacher, ‘where are you staying?’

Jesus’ reply isn’t a treatise. It certainly isn’t theological. It is elegantly simple: ‘Come and see.’

They join Jesus for the day and at about 4:00 in the afternoon, their hearts heavy and light at the same time, something dawns on Andrew. Simon, his brother, isn’t there. How can he be missing this? He gets up and finds Simon. He tells him, out of breath, ‘We have found the Messiah.’ And instead of getting into an argument with Simon about it, he makes him come and see, just like Jesus did.

As Andrew and Simon approach the place Jesus is staying, the sun is setting. Jesus looks up and stares at Simon. There is something there in Jesus’ face, a knowing. Without introduction, Jesus says to him, ‘You are Simon son of John. You will be called Cephas.’

Andrew stifles a laugh. Cephas means ‘rock,’ and Simon is certainly not that. He has a tendency to prevaricate under pressure. Sometimes he even just lies. He wasn’t there at the Jordan to see the world changing, and now Jesus names Simon something he is not. Jesus gives Simon a new name.

IV

We keep looking inside ourselves to find the answer, but Jesus’ tactic is slightly different. He gives us a new name, a name that names us something we are not yet.

But first there is an invitation. ‘Come and see,’ Jesus told Andrew and his companion. Stop looking inward to find yourself. You won’t find a bat-suit there. You’re not now a hero. ‘Come and see’ is an invitation to a journey. The journey makes us stop asking God to bless the work we’re already doing, and it causes us to look ahead to the work that God will have us do, to get up off of our seats and follow Jesus into that place that God is already blessing, into that work which is bringing the Kingdom of God to earth.

There is something that is often not understood about the Christian life: our pursuit of self-actualisation is not a pursuit to uncover something already within us. It is a pursuit to uncover that which is put ahead of us. Simon, that prevaricating loser, was called ‘the Rock’ by Jesus. In the story, he goes on to be anything but a rock, culminating in those three treacherous denials on the night of Jesus’ crucifixion. Jesus wasn’t pointing to something that was true about Peter. He was pointing to something that would be true if Peter set out on this journey after Jesus, if he came and saw in response to Jesus’ invitation.

There is something of the ontological about this in Christian thought. St. Paul says, ‘You have died, and your life is hidden with Christ in God’ (Col 3:3). The self that you know now is the mask. It covers what you really are. But, what you really are is out ahead of you. You are on the way to meeting yourself. The Apostle continues, ‘When Christ who is your life is revealed, then you also will be revealed with him in glory’ (Col 3:4).

This understanding animates much of Christian moral teaching, especially the Christian understanding of virtue. We train ourselves now into the future life of the Kingdom of God, precisely because we are on the way to becoming who we really are. We can’t rely on our feelings sometimes. We have to ‘fake it until we make it.’ But, the good news is this: Jesus gives us a new name. He points to us, knows us, and says, ‘You are mine, and because you are mine, you are the Father’s. Come and see what I have for you.’

In our Old Testament lesson today, the boy Samuel is advised to say, ‘Speak, Lord, for your servant is listening.’ What if we took that prayer for our own? What if we, in moments of quiet or moments of doubt, started repeating this short prayer? ‘Speak, Lord, for your servant is listening.’ We would be putting ourselves in a position to hear Jesus’ voice, to hear him calling us by a new name, to hear him saying, ‘Come and see.’ ‘Speak, Lord, for your servant is listening.’

And though we sometimes poke through our shirt to see if we can find the mark of a hero underneath, the Christian story says that there is a different path. As we follow Jesus on his way, the Way of the Cross, we find it none other than the way of life and peace. We can be heroes, but only if we follow the one who saves us and loves us, only if we give up looking within and look to Jesus, who is the author and perfecter of our faith. In so doing, we will become saints. In so doing, we will become like Christ, the hero we all long to be.

In the name of the Father and of the Son and of the Holy Spirit. Amen. 



**Image from Wikipedia, accessed 21 January, 2013.

Sermon: God will swallow up death forever

Date: 4 November 2012
At: All Saint's Church, Rampton
Texts: Is 65.6-9, John 11.32-44

I

In the ancient world, death hung like a malevolent spectre over everything.

In our reading from Isaiah, the prophet mentions death as “the shroud that is cast over all peoples, the sheet that is spread over all nations.” At this time, life after death was considered to be something ethereal, ephemeral. Sheol was the name given to the place where the dead were, and it was a place of almost nothingness. You were conscious, but then again, you weren’t. Death was the place from which you could do nothing more. So, we hear the Psalmist say in different places in different ways, “Lord, save me. I cannot praise you from the grave!” Death was the silent shroud that blocked out the sun of life. All nations held its fear in common. Death was the common denominator.

In our reading from John’s Gospel, it is not much different. By this time, a hope of resurrection had developed, and Mary avows her belief that Jesus is the Resurrection and the Life. But, still, we see the depth of the malady. Mary weeps. Jesus is “greatly disturbed in spirit and deeply moved.” When Jesus comes to the tomb, he weeps, and John records again that he is “greatly disturbed.” And the dead man is quite literally covered in a shroud, wrapped in cloth, bound, held tight. The shroud covers all people.

And the shroud motivated and terrified people. For some, it motivated them to live their lives to the utmost, because they knew they would have nothing after death. For others, it simply terrified them, and they sought ways to dull the pain of the knowledge of death. “The shroud is cast over all peoples. The sheet is spread over all nations.”

II

We live in a world where the shroud seems to be being pulled back. Advances in medical technology mean that the average lifespan has increased significantly. HIV/AIDS is on its way to being solved, and we are all pretty sure that the cure for cancer is just around the corner. Many of us can expect to live into our eighties or beyond. When Social Security was enacted in the United States, the minimum age for receiving benefits was after the average age of death. Now, we have so many people reaching retirement that the system is overwhelmed, almost sunk.

But the idea that the shroud is being pulled back is an illusion. The mortality rate is still 100%, even if we do squeeze a few more years out of life. Everyone is going to die. The shroud of death may seem to be being pulled back, but really, it is just being ignored. We have hidden it. We have become a culture where “life” is the goal and the idea of “dying a good death” is either poo-pooed or lost entirely.

But, what does that mean? It means that we live in a world where we care more about the present moment than we care about future generations. We do things that feel good now, not things that will leave a legacy or change the world. We start treating our body with contempt, subjecting it to the abuse of alcohol or drugs or anything else that helps us forget that even as much as we are told to live in the present that the present can sometimes be a really horrible place to live.

And so we go on, content with the degradation of our bodies, content with death creeping up on us unawares. We go into that abyss without consideration, unprepared. The shroud of death still covers all nations, but we have learned to ignore it almost entirely.

III

Returning to Isaiah, we see that the shroud of death is not meant to be ignored. It is meant to be destroyed. Isaiah writes, “And he will destroy on this mountain the shroud that is cast over all peoples, the sheet that is spread over all nations; he will swallow up death forever” (25:7-8). God will swallow up death forever.

When God has done so, the life of the world to come will not be like Sheol, a place of darkness. It will be like a great banquet. Isaiah says there will be rich food and well-matured wines. The guest list includes people from every nation on earth. At the party, God will personally wipe the tears from all faces, especially the faces of his chosen people Israel, who have waited for him so long so that he might save them. Then the whole gathered throng will be glad and rejoice in God’s salvation. God will swallow up death forever.

And it is in Jesus that God has swallowed up death. We see the beginning of it in his ministry when he brings the dead back to life. “Take away the stone,” Jesus says to Lazarus’ sister Martha. Even when the smell of decay reaches his nostrils, he does not relent. “Did I not tell you that if you believed, you would see the glory of God?” And the crowd does see, “Lazarus, come out!” The dead man comes out, his hands and feet bound with strips of cloth, and his face wrapped in a cloth. “Unbind him, and let him go.”

But it is not until Jesus himself is taken down from the Cross and buried, laying under the shroud that is cast over all peoples, that God’s victory over death is finally seen in its fullness. For, on the third day, the lifeless form receives life again. A sharp intake of breath, the removal, folding, and putting aside of the shroud, all these are the signs that in Jesus Christ, God has swallowed up death forever and that God is, through Jesus’ ministry, preparing the table on the mountain, where the rich food will be together with the well-matured wines, to which we will all be called to sup.

IV

Today is the first Sunday after the twin celebrations of All Saints and All Souls. On All Saints, we remember those heroes of faith who have come before us. On All Souls, we remember all the faithful departed. It is a time the Church sets aside to remember those whose example we can follow and to remember those who are near to us who have passed beyond this life into the next. It gives us opportunity to think and pray and hope. And given that God will swallow up death forever on that mountain, it is a hope of resurrection, a hope of being raised on the last day to share the humanity with which Jesus ascended to his Father’s right hand. This is a day of hope, a hope that brings joy.

For, although we live in a society that tries to hide the shroud of death, we can embrace it. We know that in Jesus Christ, God has swallowed up death. The shroud will be destroyed. We don’t have to fear our deaths because we know that just as Jesus was raised on the third day, we will be raised on the last.

And since we have that hope, we don’t have to avoid talking or thinking about death. We can think about what it means to die well. We can meet death when it comes not as people without hope, not with fear and trembling, but in the sure and certain hope that Jesus Christ is the one in whom we have our life and being.

And that means that now, in the present, we can live with joy. We can embrace the life of discipleship as the saints did. We can heed God’s call to holiness. We can reach out our hands to our neighbours. We can put the work into this parish of All Saints, this place named for all those who have come before. In the great cloud of witnesses, they have not stopped cheering for you here in Rampton. They have not stopped applauding your faithfulness and encouraging you to keep running and to finish the race well. And it all comes back to God. Since God has swallowed up death forever, we can live our lives in the present, plan for the future, and trust that the God who raised Jesus from the dead will raise us with him in glory.

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

**Photo by Belén Galán.

Jesus Multiplies the Offering

Date: 29 July, 2012

At: St. Bene't's Church, Cambridge

Text: John 6:1-21

I

On top of the mountain, the Twelve focus on Jesus as he sits and teaches, but the growing babble of the nearing multitude slowly crowds in. At first, the disciples put the sound out of their ears, not really realizing what they're hearing. Then, slowly, it creeps in, causing annoyance first, then frustration. They are trying to listen to Jesus teach, after all. So they double-down and focus all the harder.

Until, that is, Jesus just stops talking. He looks over the heads of his disciples at the rabble. Some are bearing stretchers. Some are crying. They have been following Jesus because, as John would later write, "they saw the signs that he was doing for the sick." The crowd wanted a piece of what Jesus was offering.

But instead of performing the sign that the crowd expects, Jesus puts a question to his disciples, specifically to Philip, "Where are we to buy bread for these people to eat?" As Philip turns to see the gathering throng, counting, (what is that 5,000 people?) he misses the twinkle in Jesus' eye, the twinkle that says that Jesus already knows what he is going to do. Turning back, Philip plows ahead, a bit defensively perhaps, "Six months' wages would not buy enough bread for each of them to get a little." The disciples pat their purses, remembering what it was like to have wages in them. Even if they had money, there would be no place to go to buy that amount of food. Did they have anything that they could set before Jesus?

Andrew pipes up, "There is a boy here who has five barley loaves and two fish." Seven little bits of food for 5,000? Andrew looks down at the boy’s offering and finishes everyone’s thought, "But what are they among so many people?"

II

"Where are we to buy bread for these people to eat?" Jesus asks us. We have gathered here to sit at Jesus' feet. St. Bene’t’s is down in the ground, not on top of a mountain, but the effect is the same. We have gathered, and for nearly 1,000 years, the crowds have come. And the crowds that darken our door, and the crowds we can now see throughout our world, are afflicted by so much: civil war in Syria, sickness in Africa, massacre in America, poverty and isolation here in Cambridge. "Where are we to buy bread for these people to eat?"

It’s here that many of our best instincts kick in. We reach for our purses but cannot find the six months wages it would take to help. We look at the scraps of gifting and talent we do have, and the networks we could ask for more help, but against the tide of evil that threatens to overtake our world, what are they among so many people?

We don't have Jesus sitting beside us in person. We haven’t been there as he has healed the sick and made the lame to dance for joy. No, all it seems we have is ourselves. And, we can very readily begin to despair. We come to believe that this feeling of despair, this deep darkness within us, is itself the problem, so we seek to medicate it. And the world around us is happy to help us self-medicate just enough to forget the injustices and cruelties that thrive around us.

G. K. Chesteron wrote of someone representing this eager world: "'Drink,' he says, 'for you know not whence you come nor why. Drink, for you know not when you go nor where. Drink, because the stars are cruel and the world as idle as a humming-top. Drink, because there is nothing worth trusting, nothing worth fighting for. Drink, because all things are lapsed in a base equality and an evil peace'." What are our meagre offerings among so many people?

III

To the look of despair in his disciples' faces, Jesus says, "Make the people sit down." Taking the boy's meagre offering, Jesus holds it and gives his Father thanks and then breaks it, distributing it to the people who were seated on the great expanse of grass at the base of the hill. He then takes the fish and does the same thing, and the crowd eats until they are satisfied. "Gather up the fragments left over," Jesus says to his disciples, "so that nothing may be lost." So the disciples go to work in silence. When they are done, they have twelve baskets full of bread, one basket for every tribe of Israel, one basket for each of them. It is a Sign, as John calls them, not an ordinary miracle. This Sign says something about Jesus himself.

And the crowd understands this. Once everyone has eaten their fill, the whispers begin. Didn't Moses feed the people bread from heaven? Didn't Moses promise that one day a prophet like him would arise? John writes, "When the people saw the sign that he had done, they began to say, 'This is indeed the prophet who is to come into the world'." A hopeful, an almost ecstatic tension begins rippling through the seated multitude. The word "King" becomes audible, and Jesus realizes that they are about to force him into something for which he is not yet prepared. So, he withdraws from the crowd and from the disciples before they can put him on their shoulders and carry him to Jerusalem.

A little while later, the disciples start their return trip to Capernaum across the Sea of Galilee. The wind picks up about halfway through the journey, but then suddenly Jesus is there, walking across the water like no prophets had ever done before. "It is I; do not be afraid," he says, and the disciples find themselves immediately at safety on the other side. This Jesus who multiplies meagre offerings is something more than a prophet like Moses, something more than a political king. This Jesus who is in charge of loaves and fishes is also in charge of the wind and the waves. This Jesus is the Son of God.

IV

And it is this Jesus at whose feet we gather today. He is the one we sing songs to. He is the one honoured in our liturgy and the one extolled in our preaching. And it is this Jesus who still has the twinkle in his eye when he asks us where we will find bread for so many people. He already knows what he is going to do when he puts the question to us, and he expects us to act as Andrew did: to offer him what we have. It might only be seven loaves worth of talent, but Jesus is in charge of loaves and fishes. It might only be two fish worth of time and money, but Jesus is in charge of the wind and the waves. To show the crowd who he was, he multiplied a meagre offering on the hillside all those years ago. He continues to do so today.

So, when the despair comes that threatens to overtake us with visions of that base equality and that evil peace, let us set before Christ our meagre offerings of bread and fish and say what our father and mothers in faith have said throughout time: "Maranatha. Come, Lord Jesus, come." By ourselves, we cannot hope to overcome, but Jesus is the one who multiplies our meagre offerings. Jesus is the one who will show himself faithful even here, even now.

Every week, we re-enact this faithfulness when our meagre offering is brought down the aisle to the altar. We set it before Christ and say “Come, Lord Jesus, come.” And he does. And he bids us drink, not like the world bids us drink. As Chesterton writes, "'Drink" he says 'for the whole world is as red as this wine, with the crimson of the love and wrath of God. Drink, for the trumpets are blowing for battle and this is the stirrup-cup. Drink, for this is my blood of the new testament that is shed for you. Drink, for I know of whence you come and why. Drink, for I know of when you go and where'."

In the name of the Father and of the Son and of the Holy Spirit. Amen.


**Photo by Igor Dugonjic

Living

I recently reread Archbishop Michael Ramsey's, The Anglican Spirit (Cowley, 1991). In one chapter, Ramsey gives a quote about John Keble, and then adds his own gloss:

"I sent the same to John Keble, a friend who is in great distress about faith and many controversies. He lived with John Keble for a month or two. John Keble said no word of controversy, but lived. And my friend's faith was restored and his place in the Anglican Church was restored."  
And it was in those words, "but live," that the crisis was overcome and we are now, you and I, where we are (64).

The present controversy, whatever it is, will not be overcome by political wrangling. It will be won by the life of holiness, well lived.

The Long Way to Church

I recently finished a book called 168 Hours: You Have More Time Than You Think by Laura Vanderkam. Friends of the blog will know that I care a lot about time-management (my first post on the topic was way back in 2006) so expect a more thorough treatment of Vanderkam's book in the coming weeks.

But one result of interacting with the material (plus the fact that I'm home alone) is that I've started taking the long way to church. There are a couple of different routes I've tried. One walks along the backs, with exquisite views of King's College Chapel and a winding approach to the city centre through some amazing brick structures. The other cuts across the cow fields via a beautiful path lined with ducks and swans. Either path gives me a few extra minutes to reconnect with the creation a bit before walking down into St. Bene't's to worship the Creator. They are beautiful, spiritual walks. They feed my soul.

The path leading away from Ridley Hall

The narrow sidewalk threatens to spill you into the street

Punts outside the Granta

The green is always only a few yards away

My path through the cow fields

The Cam, angry

Silver Street Bridge

Swans and signets. Life goes on.

The Life of the Spirit (Baptismal Covenant, part 5)

Q.3 Celebrant  Do you believe in God the Holy Spirit?
People   I believe in the Holy Spirit,
    the holy catholic Church,
    the communion of saints,
    the forgiveness of sins,
    the resurrection of the body,
    and the life everlasting.

Q.4 Celebrant  Will you continue in the apostles’ teaching and
  fellowship, in the breaking of bread, and in the
  prayers?
People   I will, with God’s help.

---
(The fifth installment in the Baptismal Covenant series)

The first two questions of the Baptismal Covenant frame the portable narrative in which everything that follows makes sense. It is true that Q.3 is the third article of the Apostles' Creed, but it breaks the narrative a bit, already making the leap from Christ's Ascension into the present, calling us to believe in the holy catholic Church, the ever-present communion of all those called by Christ living and dead, the Church's ongoing ministry of the forgiveness of sin, the future resurrection of all people, and the hope of everlasting life.

This is where the rubber hits the road, and we begin to see that the Baptized Life isn't only shaped by a narrative of what God has done in the past. We begin to see that the Baptized Life is the Life of the Spirit.

The Catechism asks how we can recognize the presence of the Holy Spirit. Its answer is succinct and helpful: "We recognize the presence of the Holy Spirit when we confess Jesus Christ as Lord and are brought into love and harmony with God, with ourselves, with our neighbors, and with all creation" (BCP 852-53). In other words, we can recognize the presence of the Holy Spirit in confession and reconciliation.

And what else but confession and reconciliation does Q. 4 of the Baptismal Covenant talk about? We are asked if we will continue in the Apostles' teaching and fellowship, the breaking of the bread, and the prayers. The Apostles' teaching, so ably summarized in the Apostles' Creed, revolves around the confession of Jesus Christ as Lord. Every week in the Eucharist, we confess this same faith in the words of the Nicene Creed. The Holy Spirit's work in our lives is more than confessing the faith of the Apostles, but it is not less.

But confessing the faith is not enough - the demons do that and tremble. No, the Catechism rightly points out that the Spirit brings us into love and harmony with God, ourselves, our neighbors, and with all creation. Faith without the work of love is dead. The Covenant asks us not only to continue in the Apostles' teaching but also in their fellowship, a fellowship constituted by the breaking of bread and the prayers. In the fellowship of the Apostles, we come to worship God rightly and practice hospitality with ourselves and others as the reconciled and reconciling priesthood of God.

Some will say that the presence of the Holy Spirit is necessarily either prophetic or ecstatic. There are many in our churches that claim the authority of the Holy Spirit to speak prophetically, that is, to speak about justice issues in the public square. There are also many who tie the presence of the Holy Spirit directly to ecstatic experience of one sort or another. Both speaking prophetically and ecstatic spiritual experience are rightly understood as a sign of the Spirit's presence, but they are not enough in themselves. Either one becomes dangerous when they are disconnected from confession and reconciliation, the very basic evidences of the Spirit's life.

If I speak in the tongues of mortals and of angels, but do not have love, I am a noisy gong or a clanging cymbal. And if I have prophetic powers, and understand all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but do not have love, I am nothing. If I give away all my possessions, and if I hand over my body so that I may boast, but do not have love, I gain nothing.
- 1 Cor 13:1-3

What else is there left to conclude? The Life of the Baptized is the Life of the Spirit of God. When we, with God's help, live into our baptismal promises by confessing Christ as Lord and being reconciled with God, ourselves, neighbor, and the earth, we can be assured that the Spirit of God is dwelling among us.

**Photo by Jeff Miller

SERMON: God Grows the Kingdom

Date: The 2nd Sunday after Trinity (June 17, 2012)

At: All Saints, Rampton

Text: Mark 4:26-34

Have you noticed? The zombie movie seems to be making a comeback. Last year, Monique and I watched the first few episodes of The Walking Dead, an AMC show that is based on a long-running comic book of the same name. The creators thought that zombies were interesting because, if you think about it, there is no real end to a zombie story. You can’t get rid of them. You fight and you fight and you fight, and then you die. The entire show is an attempt to bring human meaning out of an ultimately hopeless situation. 

I

Looking at our Gospel passage today, Mark shows Jesus telling an entirely different set of stories, a string of parables about the Kingdom of God. 


Mark writes, "[Jesus] also said, 'The Kingdom of God is as if someone would scatter seed on the ground, and would sleep and rise night and day, and the seed would sprout and grow, but he does not know how'." 


Jesus spins a story that his audience can hear. The farmers among them know what it is like to scatter seed on the ground, to sleep and rise and sleep and rise again, and then to see the new growth that would mean food for their families for another year. 


But, when it comes to the Kingdom of God, there is a problem. God has been working with the Israelites for a long time, but it still only feels to them like the seed has been planted. There is no promised restoration. The glory of God has not returned to the Temple. They are sleeping and rising, whole generations have risen and fallen to sleep, but where is the sign of the growth? Have they done something wrong? 


Many would say "yes." The Pharisees say that the people have not kept the Law of God well enough, that they have not loved righteousness and walked with God. For that reason, there is no growth. 


The Essenes, that strange sect out in the dessert, say that it is because the high priesthood was stolen from its rightful heirs for the sake of power and greed. For that reason, there is no growth. 


But in the story, when the seed sprouts and grows, Jesus says that the planter "does not know how" it does so. The planter is shut out of the process of growing. He sows and harvests. In the middle, all he can do is wait.

II

 In 2010, Chuck Klosterman wrote an article in the New York Times entitled, "My Zombie, Myself: Why Modern Life Feels Rather Undead." Klosterman asks why zombie movies have grown in popularity, and he answers that "modern life is exactly like slaughtering zombies." The thing about zombies is that they always keep coming. You might dispatch one, but there will always be another right behind. You fight and fight and fight, and then you die. 


Klosterman continues, "Every zombie war is a war of attrition. It's always a numbers game. And it's more repetitive than complex. In other words, zombie killing is philosophically similar to reading and deleting 400 work e-mails on a Monday morning, or filling out paperwork that only generates more paperwork, or following Twitter gossip out of obligation, or performing tedious tasks in which the only true risk is being consumed by the avalanche. The principal downside to any zombie attack is that the zombies will never stop coming; the principal downside to life is that you will never be finished with whatever it is you do." 


Whereas the farmer in Jesus' story does not know how the ground gives growth, we do not know why we continue fighting the day in and day out battles of email, paperwork, and other tedious tasks. When it doesn't stop, and we find ourselves lost in the mire of emails and responsibilities, so mired down that we can't find any space to be alone with our close friends and family, much less with ourselves or with God, we have to start wondering: what does my work mean? Why do I get up in the morning? Why keep fighting?

III

 The farmer who casts his seed into the ground in hope might ask similar questions. But, simply put, he continues to scatter seed in the fields because the ground continues to do its mysterious work turning those seeds into full heads of grain. He trusts the ground to grow the crop. And since this is a parable of the Kingdom of God, God grows the Kingdom. 

The Kingdom of God is like these seeds the farmer casts onto the ground. It starts out small, and its growth is entirely outside of human control. Citizens of the Kingdom see the Kingdom sprout and grow, but they do not know how it does so. All they know is that there comes a time when their wait is over. As Mark says, “When the grain is ripe, at once he goes in with his sickle, because the harvest has come.” 

God grows the Kingdom not just for its citizens, but for those who will become its citizens. Jesus continues with another parable. The Kingdom is like a mustard seed. Even though it is a very small seed, when planted it can become a shrub 10-15 feet tall. Jesus says God grows the Kingdom like a mustard seed grows, “so that the birds of the air can make nests in its shade.” God grows the Kingdom, and he grows the Kingdom to provide a place for the entire world to come and rest. 

And God the Farmer does all of this in the person and work of Jesus himself. Jesus is the growth from Israel’s soil that the nation had long expected. And Jesus’ ministry will soon flower into a ministry that heals the sick and binds demons all over Israel. Jesus will himself be treated like a seed, crushed, put in the ground, and then three days later, he will sprout again, raised into new life by God the Father. God grows the Kingdom, and people from all the nations of the earth will make nests in its shade.

IV

 If God grows the Kingdom, then what does that say for the modern world of work? Is work for a Christian ultimately like a zombie movie in which you fight, fight, fight, and die? No. As God grows the Kingdom, God gives growth to our work as well. 

In the zombie world of work, the imperative is survival. Killing zombies isn’t hard, but you have to kill them or you die. In the Christian world of work, the imperative is thriving. Tilling the ground is hard work, but once the seeds are sown there is space for rest, for sleeping and rising night and day, because we are off the hook for making the seeds grow. That is the mysterious work of the ground; that is God’s work. We sow, and when the time comes, we harvest. God gives growth to our work. 

In this understanding of our day-to-day, we come to expect an abundance, not necessarily a financial abundance, but an abundance of joy as we see the work of our hands become something we could not have imagined – like a mustard seed turning into the greatest of all shrubs. We sow faithfulness when we show up every day (whether at a job or elsewhere) and fulfil our obligations. We sow kindness when we make ourselves helpful to others. We sow our skills and talents and passions, but then, and this is the good news of work for a Christian, we can let go of the results. The God who is growing the Kingdom all around us is the same God who gives growth to our work in an active partnership. We sow. He grows. We reap. Thanks be to God. 

And what does this mean for us? Sow liberally. In the fields in which you are responsible, sow skill. Sow focused attention. Sow kindness. Scatter these seeds far and wide in your fields, and then say a prayer, go home at the end of the day, and rest in joy and hope. God will give the growth. And when the time comes, you will see the harvest of God’s Kingdom, sprouting up to life for you and your families. Be faithful. Stay true. Whether it is the work we do for employers, the Church, or our friends and families, God gives the growth. Sow liberally. Soon enough the harvest will come. 

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




**Photo by hummel_12

SERMON: Jesus Starts a New Family

Date: The First Sunday After Trinity (June 10, 2012)

At: St. Bene't's, Cambridge

Text: Mark 3:19-35

I

The door to Mary’s house shakes as it is pounded from the outside. Mary opens the door to a familiar face: “Jesus has come home, Mary. Come quickly.” Mary snaps into motion, and calling Jesus’ brothers together, they walk out the door, as the Gospel of Mark says, “to restrain him.”

They pass a crowd of people. She overhears, “Who does he think he is? The scribes from Jerusalem will sort him out.” Mary knows the religious teachers can be dangerous. She quickens her pace.

As Mary and the boys approach, she hears her son’s voice inside the house, “But whoever blasphemes against the Holy Spirit can never have forgiveness, but is guilty of an eternal sin.” Through the door, she sees the faces of the scribes. One is ashen. The other is angry. The angry one grabs the other and pushes him towards the door. One mumbles to the other, “He has gone out of his mind.”

The house itself is full to over-flowing. Jesus is sitting and teaching in the middle of the room, and everyone is sitting in a circle around him. Mary and Jesus’ brothers are outside, on the periphery. But, Mary has come to get her son to the safety of her home, so she passes word through the crowd. Someone leans over and whispers in Jesus’ ear. His eyes open in surprise. He looks through the doorway at his mother and says so that everyone can hear, “Who are my mother and my brothers?” And looking at those sitting around him, he says, as Mark testifies, “Here are my mother and my brothers! Whoever does the will of God is my brother and sister and mother.” Mary looks at her son, shocked and probably offended. Jesus has refused to come home.

II

Here in the 21^st century, we try to bring Jesus home with us all the time, sometimes in good ways, sometimes in bad. When I was in high school, a friend taught me a song. It starts out, and you’ll have to imagine the country and western style, “I don’t care if it rains for freezes, as long as I’ve got my plastic Jesus sitting on the dashboard of my car. Comes in colours pink and pleasant, glows in the dark ‘cause it’s iridescent, take it with you when you travel far.” This is probably one example of the bad way of bringing Jesus home with us.

Another of these were the once-ubiquitous “What would Jesus Do?” bracelets. They were there to remind you to be intentional about the way you lived, a laudable goal! But the problem was, looking around, everyone came up with different answers. For the Baptists, Jesus would never drink, smoke, or dance. For the Catholics, Jesus would do all of those things. For the Christian Right, Jesus wouldn’t vote for a liberal. For the Christian Left, Jesus wouldn’t vote for a conservative. For some, Jesus was a man of tolerance and peace, a hippie before his time. For others, Jesus was a stalwart defender of the Truth with a capital T, a fundamentalist before his time.

But, for every follower of Jesus, there is a moment when we walk up to the house like Mary did, and we try to call Jesus back home, when we try to remove him from the centre and turn him into the plastic Jesus we can put in our car. As we stand on the outside, and our message is passed on to Jesus at the centre of the seated learners, Jesus looks straight at us and says, “Who are my mother and brothers?” Jesus refuses to come home with us, too.

III

Jesus refuses to go home with his mother, because he was starting a new family. Before Jesus’ confrontation with the scribes, he was on a whirlwind tour, healing illnesses and casting out demons. Just before returning home, he chose twelve disciples who would later, minus one, become the apostles we remember and revere. And then he comes home, but the crowd is not far behind him. There are so many that he can’t even eat. But instead of turning them away, he sits down in the house and begins to teach. But, his fame is spreading too quickly. Scribes come down from Jerusalem and make the accusation that Jesus’ power and influence come from an ominous source. As Mark has them say, “He has Beelzebul, and by the ruler of demons he casts out demons.”

The seated crowd at Jesus’ feet goes silent. Seconds tick by. Jesus answers, only indirectly, saying that if a Kingdom or a Household were internally divided then they would not stand. Can Satan be divided against himself? No, he says, I am the one raiding Satan’s house, not vice versa. I am the one breaking through, the one breaking in, and my ministry of healing and exorcism is a sign of a new Kingdom, a new House, a new Family. And when you scribes say that the Kingdom of God comes by the agency of evil spirits, you are blaspheming against God himself.

One of the scribes goes ashen. The other mutters angrily. One grabs the other and starts pushing towards the door, past Mary and the boys. After a moment, someone leans over to Jesus and says, “Your mother and your brothers are outside, asking for you.” Jesus looks up in surprise – all this talk of Kingdoms and Houses wasn’t meant to be about his house, the place where his mother and brothers live. But, then, he realizes, no, it really was. A house divided against itself cannot stand, and the woman who bore him, his natural family, has come to collect him, to tie him up and bring him to her home. “Who are my mother and my brothers?” he asks. It is those who choose to sit at Jesus’ feet and hear his teaching, those who do the will of God. THOSE are Jesus’ brother and sister and mother. Jesus came to start a new family that could include, but extended far beyond, his earthly mother and brothers.

IV

St. Bene’t’s has a statue of the Virgin Mary holding her son. Throughout the history of the Church, Mary has been represented with the baby Jesus in her arms. If you look at these pictures, even though Our Lady is often the centre-piece, Jesus is obviously the object. If she looks out of the picture, she is pointing to Jesus. If her eyes are focused elsewhere, they are on Jesus. Whatever else happened that day when Jesus started a new family, the Church remembers that Mary learned a lesson – that her family was not the centre of her world, that Jesus was the centre, and that Jesus needed to stay in the centre always.

Jesus calls us to belong with him. When a parent brings a child to be baptized, they are in effect saying that they want their child to be a part of Jesus’ new family, to live a life with Jesus at the centre. Today, when baby Felix comes out from under the water, he will be reborn into this new family. In effect, his godparents will carry him into the room where Jesus sits teaching the crowd. They will sit and listen and learn with Felix in tow. Over the course of years, Felix will grow up and ask questions, and he will come to a moment in his life where he comes to call Jesus back to his house, to his party, to his understanding of the world. And Jesus will ask him, “Who is my family?” And then, as he has done for all of us, Jesus will look around at the simple, the lame, the weak, the rich and poor, the Baptists and Catholics, the conservatives and liberals, the hippies and fundamentalists, all who have put down their placards to sit at his feet, and he will say “Here are my mother and my brothers! Whoever does the will of God is my brother and sister and mother. Sit. Listen. Learn.”

Where are we, then? Are we standing on the outside, calling to Jesus to come home with us? Or, are we here willing to be made a part of Jesus’ family? Every week we have that choice, as we come again to the Table of our Lord. We have here an opportunity to sit down again at Jesus’ feet, to become part of his family, to learn again how to love God, ourselves, and our neighbours. May we be the people who stop trying to co-opt Jesus and his message for our own purposes. May we be the people who sit down at Jesus’ feet as part of his new family.

In the name of the Father and of the Son and of the Holy Spirit. Amen.

**Virgin Mary photo by Matic Zupancic

**Dashboard Jesus photo by scasha

**Jesus icon photo by Dimitri Castrique

**Mary and Child icon, copyright TatianaVartanova