The Days are Surely Coming

You may listen to Mother Erika's sermon here.

The days are surely coming, says the Lord, and the people flinch. They have heard enough from this insistent prophet Jeremiah to know that whatever is coming cannot be good. They have heard, day after day, that God’s great reckoning has come upon them because of their chronic unfaithfulness. They have heard God call them degenerate and false, wild, perverse; they have even heard the word whore. They have heard God tell them that He will smash them in pieces like a potter’s vessel, that He will “bring such disaster” upon them that the “ears of everyone who hears of it will tingle.” They have cried, “Peace, Peace!” but there is no peace, and terror is all around. The days are surely coming, they think, when…what? When you will utterly forsake us? When you will finally wipe us from the earth? When you will leave us to fend for ourselves while you go find another nation to bless, another people to call chosen? The days are surely coming, says the Lord, but the people already know how that sentence will end. For they have heard the hardest words of disappointment and judgment, and they have taken them to heart. Nothing good can possibly be coming.

The days are surely coming, we hear, and we, too, flinch. For we have seen enough of the terrors of this world to worry that whatever is coming cannot be good. We have heard, day after day, that there is to be a reckoning upon us because of our waste and our arrogance. We have heard that Creation itself is spinning out of control because of our abuse, that this vibrant, vulnerable planet will burn and storm and rage more and more. We have heard that our best days as a nation are behind us, that the great American experiment will fall victim to terrorism, or greed, or an ever-widening and aggressive polarity. We have heard that we can no longer hope that future generations will live better than we do, that the rich will only grow richer and the poor poorer. We have even heard that the Church is dying, that one day the seduction of secularism and the drain of our busy, busy, busy-ness will simply prove too much, and that on some Sunday in the not-too-distant future this church will offer its last Mass, whisper its last prayers, and close its beautiful red doors forever. Peace, we cry, but there is no peace, and terror is all around. The days are surely coming, we hear, when…what? When the planet finally becomes uninhabitable? When the United States is shattered like a piece of pottery? When the Church stumbles, finally falls, never to rise again? The days are surely coming, we hear, but we can already imagine how that sentence might end. For we hear the threats of the world, and it is so easy to take them to heart and imagine that nothing good can possibly be coming.

The days are surely coming, says the Lord, and at first the people flinch. But then the Lord continues to speak: “The days are surely coming, says the Lord, when I will make a new covenant with the house of Israel and the house of Judah. I will put my law within them, and I will write it on their hearts; and I will be their God, and they shall be my people.” The days are surely coming, says the Lord, when I will do something new, when I will reach out to you again, my own people, heart of my heart, and rescue you. This time, there will be no tablets of stone that you can break into pieces; no, this time, I will engrave my promises upon your very souls. This time I will plant my own righteousness deep within you so that you cannot, finally, forget me, so that even when you turn away from me you will take me with you in your own hearts. This time, I will make my words so shine within you that you will only have to gaze upon each other to see my promise. Yes, the days are surely coming, says the Lord, when I will do this new and wondrous thing for you.

How remarkable this is – that “The days are surely coming” turn out to be words of blessing, not of condemnation. After everything that His people have put Him through, God chooses them again. They have broken His covenant, but He will not destroy them. They have betrayed Him, but He will not forsake them. Instead He chooses to do something different, to offer himself to them in a new way so that they cannot be lost to Him forever. He will not walk away; He refuses to give them up, for he is God, and God’s righteousness is not like our righteousness, His mercy is not like our mercy.

And what you and I cannot forget, what we must never forget, is that God has not changed. The God who offered Himself to an old man named Abraham and made of him a people, the God who rescued that people by the hand of a man named Moses, the God who remained faithful to that people through forty years of whining and wavering in the wilderness, the God who showed loyalty to that people even when its kings rose to great power and fell in great disgrace – the God who touched the lips of the boy-prophet Jeremiah and sent him to speak words meant to shock this people to their senses and then chose them again even when those words did little good – this God does not change. This God remains true, righteous, and merciful, yesterday and today and forever. This God, our God, will not walk away, refuses to give us up.  

The world wants us to forget this. The world wants us to think that things have changed, that God is dead, that our problems now are too modern and too grand for our ancient faith, that religion is so co-opted by politics or weakened by scandal that it has little hope to offer anymore. The world wants us to listen to the words of doom spoken by prophets and madmen alike and to take them to heart, to worry that the days that are surely coming will be filled only with destruction. Even in the Church, perhaps particularly in the Church, the world wants to trap us in a web of woe, discourage us from our mission with words of death and darkness. But these are not the words to take to our hearts. God has already written words of hope and forgiveness there, words of renewed covenant and never-failing love, of trust and mercy and constancy. These words are already etched deep within ourselves; all we need do is look to our hearts to find them.

The question is, when the world comes shrieking its curses and threats, can we act like we believe what we find there? Can we not only treasure the promise of God in our hearts but sing it out with our voices and dance it with our feet? When we hear the hardest words of judgment, the direst predictions of doom, can we shout our hope to the rooftops, can we shine that light which we know to be in us into the path of all those who walk in darkness? Can we paint a vision of what we know the days that are surely coming really look like, can we help to finish that sentence when others flinch in fear at what the future holds – tell them with faith that the days are surely coming when the Church will grow and thrive and do its work, when all of Creation will be made new, when all people will be reconciled one to another, when peace and justice will reign? Can we live like we believe the words written in our hearts?

Of course we can.  Not because of our own strength or because of any rosy-eyed optimism, but God’s great gift has made it possible. In these latter days of Lent, the days are surely coming when we will hear the story of this great gift again, the gift of this new covenant, written in the spirit of his only and eternal Son, sketched into our world with bread and wine, with water and blood, with iron and the hard wood of the cross. We will hear hard and beautiful words of how our Lord Jesus Christ was crucified and died in order to bear much fruit, how God transformed the barren wood of the cross into a glorious spring of eternal life. We will take to heart the story of how God looked down upon His people, broken and sinful and lost, and chose us, called us to work for His kingdom, where there will always be good news for the poor, release for the captives and recovery of sight for the blind. These words have already been fulfilled in your hearing; these words have already been written on the walls of your heart. This kingdom has come and is coming. These blessed, glorious days will surely, surely come.

 

Preached by Mother Erika Takacs

25 March 2012

Saint Mark's Church, Philadelphia

Posted on March 25, 2012 .

A Good Spring Scourging

You may listen to Mother Erika's sermon here.

I have always loved to read. Indeed, I have been a bookworm from my mother’s womb, a trait I inherited honestly from both my parents, who were never, ever without something to read. I was reading on my own by the age of three and devouring chapter books by the time I started Kindergarten. So when I entered middle school, of course, I decided that it was time to write my own novel. Longhand. With a Papermate erasable pen. I can’t remember the subject matter, although I have a vague recollection that it had something to do with a long-abandoned cottage in the woods that was tangled in the vines of an overgrown garden…and in my own florid, overwrought prose. But in my ten-year-old mind, the more adjectives, the better. What tripped me up was the dialogue. I felt pressure, for some reason, to place an adverb after every single line. How else would the readers (of which I imagined there would be many) know what the speakers were thinking and feeling? So line after line of the text ended with phrases like, “…she said, sadly,” “he said, bravely,” “she said, happily, simperingly, fabulously, tearfully, frustratedly…” and on and on and on. I remember my mother – my loving, patient, wonderful mother – reading my first draft and suggesting that, perhaps, there wasn’t a need for quite so many descriptors. But without my adverbs, I was lost. What to do? So my first great novel languished in its notebook and was eventually lost to time. And oh, how I wish I had that notebook now!

There is a decided lack of adverbs in scripture. Remember that the earliest texts of Holy Scripture were stamped letter by letter into clay or scribed onto paper that was both rare and expensive. So every letter, every word mattered. And apparently the writers of scripture did not feel the need, as I did, to provide an emotional context for every single statement, or, for that matter, for many at all. The Bible doesn’t offer us many phrases like, “…Moses said, petulantly,” or “Jesus told his disciples, exhaustedly.” There is little verbiage about the emotional state of speakers in scripture, even in the Gospels. Very occasionally, the Gospel writers will provide us with a clue as to Jesus’ emotional state – he weeps, he loves, he is amazed, he is moved with compassion, or pity. Mark’s Gospel offers more descriptors than any of the other three – Jesus looks at the Pharisees “with anger,” he sighs “deep in his spirit” when asked for a sign, he is “indignant” when the disciples try to prevent the little children from coming to him. But for the most part, we are left to imagine what Jesus was feeling in any given moment. When he spoke words to the disciples, or the Pharisees, or the centurion, or the woman with the hemorrhage, was he smiling? Frowning? Laughing? Outraged? Most often, we just don’t know.

But today’s Gospel has long been seen as a clear example of Jesus’ anger and indignation boiling over. For centuries, people have imagined him striding into the outer court of the Temple, disciples in tow, spoiling for a fight. As he had suspected, he finds not a serene and holy gathering of God’s people making their way into the inner courts to offer their yearly Passover sacrifices, but a wholly tangled mess – animal-sellers hawking their wares, the incessant buzzing of bargaining in the air, queues of anxious pilgrims all knotted up in a jumble by the trade tables where corrupt moneychangers sit at tables, inscrutable and hidden by piles of coins – and always the braying and bleating of cattle and sheep and doves, oh my. Faced with this frenetic scene, Jesus stands alone with clenched fists, furious to see this Saturday-at-the-Philadelphia-Flower-Show, Target-on-Black-Friday, McGillan’s-on-Saint-Patrick’s-Day kind of mob scene in this most sacred place. And so he grabs a whip and goes nuts – flailing the animals and the animal sellers alike, kicking over tables, hurling fistfuls of coins into the air, spinning and shoving until finally he stands alone in the middle of the court, his whip dangling at his side, panting and covered in sweat and dust and pigeon feathers.

And this is a completely fair picture of what this scene may have looked like. I have no doubt that Jesus experienced anger, and this moment known as the “Scourging of the Temple” may be the best example we have of Jesus’ letting loose some of his long pent-up frustration. But without that long stream of repetitive adverbs, is it possible that there is another way to look at this story?

The Scourging of the Temple is one of really only three stories that appear in all four Gospels. But John, as is John’s wont, treats this story very differently than Matthew, Mark, and Luke. First of all, in John’s Gospel, this story takes place right at the beginning of Jesus’ ministry. There is no long build-up to this event in John, so there is no sense of stifled frustration with the religious authorities after a Gospel’s-worth of confrontations and arguments. Secondly, it is only in John’s Gospel, in fact, that Jesus uses a whip. But notice what the text says here, “Making a whip of cords, he drove all of them out of the temple, both the sheep and the cattle.” This was no handy whip that Jesus seized on an impulse; this was a whip that Jesus made himself, wove together out of reeds or grass, to help him get the animals up and out of the court. And finally, we can see that Jesus’ core complaint is different in John’s Gospel. In the synoptic Gospels, Jesus is full of righteous indignation. He accuses the moneychangers of corruption, of cheating the pilgrims who needed to trade their Roman coins for temple shekels, which were the only coins that could be used to pay the required temple tax. But here in John, there is no fiery accusation of robbery, only the command to stop making the house of his Father into a house of trade.

And so what if we pictured the scene this way – Jesus enters the Temple courts on Passover because he is a faithful Jew. As he ascends the Temple mount he feels at the root of his being the sympathetic vibration between his body, where the fullness of God dwells, and the innermost room in the Temple, the Holy of Holies, where the fullness of God dwells. He knows a deep consonance between the place where he stands and the body he stands in; he knows that he is the place where God’s love will be most powerfully contained. He knows what he has to offer to the world, he knows the sacrifice he will make for the people who press in all around him…and yet no one else knows it. No one else can even see him through the maze of people and sheep and never-ending queues. What to do? Clear out the court, he says. He braids a cord to help him control the animals and sends them on their way. But that doesn’t grab the attention of the people who are afraid of losing their place in line, so he knocks over the tables so that there is no longer anything to be in line for. And only then does he stand in the middle, his impromptu cattle prod hanging at his side, his face intense and earnest – stop what you are doing, he says. Look up from your queue, look at me, for I am the temple of the full, final sacrifice, I am the temple that will be raised up in three days. No queue, no buying and selling, no trading necessary here.

Seen this way, this Gospel story is not only a Scourging but also, importantly, a Cleansing. A cleansing of the Temple – a clearing of the way so that all of the people could see with unobstructed view and undistracted attention the invitation that stood before them. See me. Follow me. Jesus’ coming into Jerusalem was the coming of something new and astounding, something that required space and attention. And His coming into our lives means precisely the same thing. Former Archbishop of Canterbury William Temple put it this way: “His coming means a purge. So it is always, not less with the shrine of our hearts than with the Jewish Temple.” Jesus’ coming clears away those things that distract us, drives out those things that get in the way of our truly seeing Him, unclutters our hearts so that Christ may be enthroned there. What is it that blocks your view? Fear? Busy-ness? Over-scrupulousness or anxiety? Judgment, of others or of yourself? Are you reticent to forgive or be forgiven? Do material things get in the way of remembering that it is the Lord who is your strength and your redeemer? Do the great commandments of God seem like walls that are impossible to scale instead of hand-holds that help you love God and your neighbor? What stands between you and Christ? And are you prepared to have it cleared out? Because our Lord Jesus Christ has come, is coming, and will come again; he stands ready to cleanse you, body and soul. He stands here, at this altar, now, offering your heart a good old-fashioned spring scourging. “Take these things out of here,” he says to you, “Stop making the shrine of your heart anything less than fully my own.” What to do, what to do? Say yes, Christ says. Yes, we say, finally, humbly, thankfully.                                          

Preached by Mother Erika Takacs

11 March 2012

Saint Mark's, Philadelphia

Posted on March 11, 2012 .

The Swallows of Philadelphia

It’s been a good few years since the swallows that used to dependably stop at Mission San Juan Capistrano actually showed up in significant numbers.  Some people think it’s spreading suburban development that’s kept the birds away as they make their annual migration.  Who knows?

Here in Philadelphia we have our own mysterious swallows to contend with, but their story is sort of the reverse image of the romantic pattern of the swallows who would swoop into the picturesque adobe Spanish mission church in Orange County the same week of every year and then wing their way south on their continuing annual pilgrimage.  In our case, we have swallows, the Philadelphia Inquirer tells us, who have moved in for good, giving up their migratory habits in favor of Philly real estate.  But they have not chosen a picturesque site, a place of beauty, or of spiritual significance.  No, these swallows have made their home in a sewage treatment plant in Northeast Philadelphia, which they have decided is a pleasant enough home year ‘round to break them of their snowbird pattern, and so they stay put there all year long, in increasing numbers.  The Northern Rough-winged Swallows are supposed to migrate south for the winter to the Gulf states or as far as Central America.  They forage on the wing, as the birders say, usually flying low, snatching insects in mid-air as they zoom along.  And the allures of a Philadelphia sewage treatment plant have apparently proved to be so thoroughly delightful, that the birds will not budge, even though they ought to be hard-wired to move south for the winter.  Such are the mysteries of nature.

Who can say whether or not God created humans to be migratory creatures?  I suppose I have heard somewhere of long-ago ancestors who led nomadic lives following food – be it herds of animals or the availability of nuts and berries.  But the story of human spirituality is certainly a story of migration to and from the heart of God.  Gestated in the divine womb, and incubated in Paradise, the very next chapter of the human story tells of our migration to other climes of self-assertion that we thought would suit us better, where we supposed we could escape our newly discovered shame, and make good on our own.

On the contrary, we quickly learned to slaughter one another: brother lifting up his hand against his own brother to take his life – which he knew had been given to him by God.  The story that the Scriptures tell traces such prodigal migrations away from God, followed by regular pleading returns when things go badly and the sweat of our brows reminds us that once all was beauty and ease.

By the time God sent his Son, the Beloved, in whom he was well pleased, to live and work and teach among us, even he would migrate for a season into the wilderness to be tempted – as though he was only one of us, just another migratory bird on an annual journey that would bring him safely home.  But, of course, his unique migration pattern is a story that unfolds in the weeks to come.

Suffice it to say that, spiritually speaking, we humans are migratory creatures – we have lived out a pattern of rejection of and return to God: fleeing away, and then flying home when the weather gets cold, the going gets tough, or our shame is more than we can bear.

The ancient rabbis knew why we lived our lives this way: we are sinners, prone to wander, prone to indulge ourselves with things that are not good for us, prone to take what is not ours to take, prone to assert our power just because we can and not because it is right to do so, prone to spill blood as though it was ours to spill, as though God had not measured out every teaspoon of it in our veins with care when he made us, as though he had not aerated that blood with his own breath, and prone to worship other gods – especially those mode from gold.

Your sins and mine may be less colorful, less drastic, less imaginative, but they are no less real, no less selfish, no less insulting to the true and living God.  Do you need me to suggest what yours might be?  Do you need me to air mine, still in need of yet another cycle in the washer, in front of you in order to get the point?  Do you need me to show the other gods you and I have worshiped, do you need me to measure out the gold that tempts us, and count is hefty weight?  Can’t you think of what you’ve done that you ought not to have done, and what you’ve left undone that you ought to have done?  If you can’t, see me later; I may be able to help jog your memory.

But some homing mechanism in our souls is meant to draw us back, when we remember our sins; to bring us home to God when we hear the frost melting to the north and imagine the cool breezes that await us there, and remember how we can cavort on the wing when we are free from these burdens of our own making.  God does not mind that we have made this journey over and over; it is the consequence of our choices, the result of living east of Eden, and he knows us for what we are, for who we are.  And if a soul must migrate for its own well-being, then so be it.  Consider the swallows, how they peregrinate, returning again and again to their places of refreshment.  Except, of course, these days in Philadelphia.  Where the swallows have preferred to stay put in the sewage treatment plant, where, it would seem, they can find everything they need.

And what about you and me?  Have we given up on migrating to and from the heart of God?  Have we found it tiresome to make the journey year by year that requires us - at least for forty days and forty nights - to try to find a minute or two in all these hours to acknowledge our sins, to see our wretchedness, to call ourselves miserable, to know how we offend?

I suppose the swallows who have moved permanently into the sewage treatment plant have gotten used to the stench, or at least they can blame the foul odor on the trash heap, and pretend that none of it comes from them.  How dare we suggest that the foul odor comes from ‘neath their rough feathers!

I don’t know if it’s good for the swallows or not to have given up their migratory life; I have no idea.  But I suspect that we - if we begin to live like these swallows, and give up on our migration to and from the heart of God - I suspect that we pay a price for it, as we begin to think that it’s perfectly alright to live in the sewage, as though God had never meant us for Paradise.  And I think this is what we risk if we make light of Lent, which is meant to be a season of migration back to God, knowing that we are prone to wander away from God.

So many of us have decided to just stay where we are.  We have built mansions for ourselves in the sewage plant and invested heavily in Glade products, because, actually, they do a reasonable job of masking the odor.  But Lent comes to tug at some ancient string of our hearts that wants to take wing so we can find our way out of the sewage and back to God.  Lent comes to remind us that although the way was hard and long, it is invigorating to remember how far we could fly.

This is what we call repentance: being honest about our sins, stopping long enough to realize that too often we have chosen the trash heap, and sometimes it seems as though we have decided to live there permanently.

We don’t come here at the beginning of Lent to make ourselves miserable; we come here because in our selfishness, we have actually already done that.  But eventually the Glade wears off, and we begin to notice a funny smell, as we take account of ourselves and the lives we have chosen.   And even though we have become fat on the insects that thrive amongst the sewage, we begin to remember the view from above, and the way the coastline passed beneath us as we made our way home in the old days of our migration.  And we hear a voice calling us to come home, come home.

And we wonder if the burden of our choices – the burden of our sins – has become too much for us to carry all that way.  But we realize that there is no harm in trying, that there is nothing keeping us here in the sewage treatment plant except our own stubbornness – what the Scriptures call being stiff-necked.

And we stop to say a prayer that might be only one word long – Sorry – but which seems like it needs repeating over and over again.

And we find that far from leaving us out of breath, we are strengthened now, and ready to lean into the breeze that is already lifting us up, and to take to the wing, and to fly, God being our helper, our pardoner, our Salvation, and our true home.

 

Preached by Fr. Sean Mullen

26 February 2012

Saint Mark’s Church, Philadelphia

Posted on February 27, 2012 .

Faith on Your Forehead

Am I the only one who is always a bit taken aback by this Gospel reading on Ash Wednesday?  Am I the only one who hears this text and wonders about what it is I’m actually doing here in this service and in this season – wonders if Jesus is pleased with the way I’m planning for Lent, what Jesus thinks about my walking around Center City with ashes on my forehead? Am I the only one who feels a bit chastened by these words – “beware of practicing your piety before others in order to be seen by them; for then you have no reward from your Father in heaven”?

The first time I attended an Ash Wednesday service was only eleven years ago, and it was actually here at Saint Mark’s. I was new to the Episcopal Church, new to mainstream Christianity in general, and definitely new to Lent. I’ll never forget looking at myself in the mirror, at the smudge of ash across my forehead and the little flakes that had fallen into my eyebrows and onto my nose; I’ll never forget the feeling of deep belonging that came along with this reflection; I looked like, and felt like, a real, live Christian. As I walked around the city that night, I couldn’t help but notice others, strangers with the same sooty mark, and I was so filled with joy that I wanted to rush up to them and hug them and say, You! You are a Christian! I am a Christian too! (For the record, I did not actually do this.)

In subsequent years, I’ve continued to find the sight of so many Christians walking around in public with their faith pressed into their foreheads to be very moving, even joyful. And I’ve always appreciated the opportunity to talk with friends about what we might give up for Lent, about what practices we’re thinking of taking on. I’ve loved moments like the year I turned on the ESPN show “Pardon the Interruption” and saw Tony Reali, the man the show’s hosts call “stat boy,” sitting proudly in the studio with his suit and his ashes on. I liked that his piety was right out there for everyone to see, and I liked the idea that mine was too.

But year after year on Ash Wednesday, I hear the words “whenever you give alms, do not sound a trumpet before you as the hypocrites do in the synagogues and in the streets,” and “when you fast, put oil on your head and wash your face, so that your fasting may be seen not by others,” and I have to wonder if I’m doing this right. Should I keep my Lenten disciplines secret? Should I not tell anyone if I decide to give up diet Coke or chocolate or meat? Should I hide the fact that I’m getting up early to pray or reading scripture instead of watching television? Should I wipe the ashes off of my forehead as I walk out of the church so that no one can see that I’ve worshipped in church on this day of fasting? I’ve known people – faithful, wonderful people – who have done any and all of these things; perhaps some of you might even do the same.

It goes without saying, but I’ll say it anyway, that of course Jesus is right. Anything that we do to put our Lenten piety on display, to show off how hard we’re working or how holy we are, isn’t of much use to God or anyone else. If Lent is about showing off, then it isn’t about anything at all. But I think, at the risk of sounding like I’m “correcting” the Gospel, that there might be more to this Gospel story as we hear it in this time and in this place. I wonder if it’s possible that we, the Church, couldn’t do with a few more public acts of sincere piety.

Not to overstate the obvious, but in Jesus’ time, almost everything first-century Jews would have done would have been influenced by their faith. They would have said prayers as they rose in the morning, more prayers when they ate, left home, began their work. They would’ve had blessings for plowing a new field, blessings for the harvest, for marriage and new babies and deaths. Their days and weeks and seasons and years would have been shaped by thousands of little acts of their faith, some private, but many of them public – acts of piety that were shared by everyone else in their community. So the question in first century Palestine was not whether or not your acts of piety were public, because much of the time that decision wasn’t up to you. The question was whether or not your acts of piety were sincere, whether or not the state of your interior faith matched the quality of your exterior acts.

But in our time, thousands of years later, our faith is often less about what we do in the public square and more about what we do in our own homes or in our own heads. Christians, especially Episcopalians, just don’t display our faith much. When was the last time you said grace – in public – in a swanky Center City restaurant – out loud – before the appetizer course? When was the last time you prayed publicly before you began your work day, before you started a meeting, or when you sat down as a department to look at financial statements? How often do you share in communal acts of faith with your neighborhood, your friends at school, or your work colleagues? Now some of this, granted, is shaped by the multicultural, pluralistic society in which we live, but some of it is shaped by our own discomfort. We pray, of course, but we often don’t pray out loud (even within our families). We come to church, of course, but do we always tell people that for us Sunday worship takes priority over soccer games or brunch or vacation time? And speaking of our time, how do we obey that pesky fourth commandment about honoring Sabbath time and keeping it holy? Do we say, “I can’t come to the company picnic because that’s my Sabbath time,” or do we just let that one slide?

Now I get it; it’s risky to wear our faith on our foreheads. It takes courage to step out on the street and say yes, that’s right, I am a follower of Christ. But if we aren’t willing to do that, who is going to do it for us? If we aren’t willing to claim our faith publicly, it will just become easier for society to push us to the margins, and we will no reason to act surprised when our Church shrinks and shrinks, and evangelism becomes harder and harder, and people wonder more and more where the fix is going to come from.

Now, of course, none of this is a surprise to the living Christ. And I think that this idea of reclaiming our public piety is, actually, consonant with the Gospel message for today. Because for all of his words of warning, Jesus did fully expect his disciples to live out their faith in the public sphere. Jesus expected his followers to speak about their faith, to use Gospel language, to make life decisions based on their understanding of their relationship with God and their neighbors…and to be explicit about the reasoning behind those decisions. So maybe in first-century Palestine the problem was not so much doing public acts of piety but doing them in a humble, authentic, God-focused way. And in twenty-first century Philadelphia the problem is not so much showing off our faith but letting it shine through into our public works and acts. Same coin, different side. And so maybe, just maybe, it is time to take some of our prayer, some of our fasting, some of our alms-giving, some of our piety, out into the light and practice it in public.

Perhaps it is time to say out loud to this secular, material, spiritual-but-not-religious world, Yes! I am a Christian, even though you think I am outdated, naive, superstitious, and irrelevant. Yes! I am a Christian, even when that means that you’re going to lump me in with everyone else who uses that word, even those who support and advocate for that which I absolutely despise. Yes! I fast. Yes! I give alms. Yes! I pray. And yes! I wear my faith on my forehead, even when you can’t see it, in the shape of a cross where in my baptism I was sealed and marked as Christ’s own forever. And yes! I struggle always to be humble and authentic and God-focused, but that is just part of the deal, part of this day, which is messy and challenging, and rewarding and perplexing and glorious and wonderful. Yes! I am a Christian…and won't you be a Christian too?   

Preached by Mother Erika Takacs

Ash Wednesday 2012

Saint Mark's Church, Philadelphia

Posted on February 23, 2012 .

Over the River

Even if our gospel is veiled, it is veiled to those who are perishing.   (2 Cor. 4:3)

 

The artist Christo is planning to erect a canopy of silvery fabric over a six-mile-long section of the Arkansas River that flows through Bighorn Sheep Canyon in Colorado.  But some local people object to the project, called “Over the River,” because of the amount of construction required to install it.  As you know, Christo is famous for wrapping things in fabric – everything from an island near Miami to a bridge in Paris to the Reichstag in Germany.  In this case, rafters paddling their boats on the river would look up through the translucent fabric, and others would look down at the covered section from vantage points on the canyon slopes above.

What is it about these art installations of Christo’s that is so enthralling?  How is it that covering up an object of beauty and grace, or interrupting it – as was the case with installations like Running Fence in California, or The Gates in Central Park (the only one of Christo’s installations I have seen in person), somehow allows us to experience it in a new way?

Part of the magic of Christo’s art is that he has taken a form – the veil – that is fundamentally about obscuring and made it function in such a way that his veils are fundamentally revealing.  Christo puts a veil between us and the world around us, and we see something we have never seen before, experience something we have never experienced before.  I can tell you that was my experience of The Gates.  I spent part of my childhood going to Central Park nearly every day, and yet when I went there to see The Gates, the Park, and the people in it, were transformed; it was as though it was an almost entirely new park.

In the Scriptures, a veil is almost always deployed to obscure.  A note in my Oxford Annotated Bible for the 3rd and 4th verses of the second Letter of Saint Paul to the Corinthians says this; “Paul has apparently been accused of not making the Gospel clear.”

To defend himself Paul takes up an argument that he might have borrowed from Christo: If my Gospel is veiled, if it seems to be obscured, it only seems so to those who are perishing, to those who are stuck in the old way of seeing, the old way of believing, the old way of living, whose eyes have been blinded by the devil from seeing what lies beyond the veil.  This is a self-serving argument for Paul, but never mind, because the fact of the matter is that the Gospel is often unclear to people in our own day and age.  You might say that the one thing most Christians could agree on is that the Gospel is broadly misunderstood – by other Christians who see it differently than I see it, by non-believers who may barely see it all or see a warped version of it, and by un-believers who delight to call it something that it is not.

Has the Good News of God in Christ been so veiled that it is difficult to see, difficult to hear?  Can we even recognize it for what it is?  Do you, who come to church week by week, know what is the meaning of the Gospel?  Or is there a veil across it that prevents even your hopeful eyes from seeing it for what it is?

What does it mean to believe that Jesus Christ is the Son of God, the Saviour of the World?  Or is this old question so veiled in mystery and the checkered history of its supposed guardians that it has become hopelessly and irretrievably veiled?

To answer that question, I wish we could all be together on a raft in the Arkansas River.  I wish we could feel the power of the water carrying us along on our journey, and the refreshing splash of its spray, and the interplay of fear and thrill as we are carried over white water.  I wish we could be propelled over churning water with the sense that life is a river, with the fast, cold water below, and the clear, warm sky above us.

Travel even a beautiful river often enough and you will begin to take its beauty and its power and its life for granted – this is the human story.  You will begin to think that life is not about the river and the mysterious and wonderful forces that keep it moving; you will begin to think that life is about you, and you may begin to think, on the one hand, what a terrifically skilled and quite handsome navigator of the river you have become, or on the other hand, what a hopeless and quite ugly traveler of its waters you have become.

And one day you will be gliding along in your raft, or you will be picking your way across the rocks at the bank, and you will slip and fall into the river.

Perhaps there is a waterfall down river from where you have fallen in.  Perhaps you know it; perhaps you don’t.  But the water is cold and moving fast now, and you are not in control, although you are able to stay afloat.  You are struggling to keep your feet downstream, so as to push off any rocks with your legs as you were taught to do the first time you stepped into a raft a long time ago.  The river keeps pushing you around, though, twirling you through the water.  And you are sometimes staring into the dark rush of water, and sometimes watching the steep banks go rushing by, and sometimes gazing up at the clear blue sky above you.  And you are trying to remember if there is a waterfall up ahead, and how far a drop it is, and whether or not you could survive being carried over such falls.  And you are trying to remember whether or not the river slows down between where you are now and where the falls may or may not take you plunging to your death.

You are wondering if there is a tree with a branch hanging low over the river that you could grab onto.  You are trying to figure out if you could get close to the banks to reach up to such a branch if it existed.  And there is the water beneath you, and the steep canyon along side you, and the distant, brilliant blue sky above you, and there seems to be not much else in the world.

And momentarily it occurs to you that you should pray, you should call upon God to save you, because, you have been taught to treat God like an emergency safety device: break glass and pull lever in the event of an emergency.  But you realize that thinking of God in this way has left you almost completely unprepared to pray, and nearly unwilling to rely on the possibility that there is a God and that if there was, he would be interested in plucking you from the water to save you.

Long ago you stopped trying to swim, knowing that it would exhaust you in this fast-moving water.  And the water now seems to be moving faster, and the rocks are bigger and easier to smash into, and, wrack your mind though you may, you cannot remember if there is a big waterfall ahead, you cannot picture it, but you think there must be.  It begins to dawn on you that this journey can only possibly end one way at the bottom of the falls.  So what’s the point in trying to pray now anyway?

The river is moving fiercely now, and you are swallowing water as you flail on your way, and it dawns on you how casually you treated the river all these years – never seeing it as a river that could carry you to life or to death, it was just there.

And as you are beginning to regret how careless you were, and as you are beginning to think that you just have to give yourself over to the river, because the river is in charge, more powerful than you, and a force of nature, after all,  - just then, there comes a wide bend in the river that opens into slower-moving water.  And you find that you are flipped over onto your back, floating head-first downstream (which is dangerous because of the rocks, but you haven’t the strength left to fight it).

And your arms are stretched out on either side of you, your feet pointed upstream, your head is tilted back so you can breathe, and your eyes are open and you can see the clear blue sky, but above you, in between you and the endless sky above, is a canopy of silvery fabric, supported on light steel arms that required, it must be admitted, a lot of construction to get them there.  And you discover that you can float downstream quite safely this way now; the water has slowed.  But you are exhausted and really unable to do anything but be carried along now.

And in the pleats of shiny fabric above you, through which you are watching the sky and the canyon walls slip by, you can see words spelled out.  And this is what they say: “For it is the God who said, "Let light shine out of darkness," who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.”

And you reach out your hands toward the shimmering fabric above where the words are already disappearing.  And quite magically the fabric reaches out to enfold you. and collect you from the water, and swaddle you, to dry you, and to warm you, and to lift you out of the water and place your feet safely on dry ground, high enough up on the steep canyon walls to see a waterfall ahead of you, and behind you a long stretch of river with a canopy hanging over it like a veil, which you would think obscures the river, and makes it harder to see for what it is.  But, in fact, you can see that the veil covers precisely that section of the river in which you were saved, and you can tell that it was in the fabric of that veil that you were swaddled and lifted to safety.

And you can see that there are no words woven into the fabric, but how could you explain what happened to you out there on the river, beneath the veil, except to resort to the words that are still ringing in your ears: “For it is the God who said, ‘Let light shine out of darkness,’ who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.”

And you know that light is shining in your heart, and a veil has been lifted, and you believe.

 

Preached by Fr. Sean Mullen

19 February 2012

Saint Mark’s Church, Philadelphia

Posted on February 21, 2012 .

Healing in Pieces

There are a few movies that I will watch every single time they show up on television. There’s The Shawshank Redemption, one of my all-time favorites; The Mummy, which is a little embarrassing to admit; and Forest Gump, which has been popping up on TNT the past few Saturday nights. I must’ve seen this movie a dozen times, sometimes in bits and pieces, but I still find it hard to turn off. It’s just too much fun, watching Forest as he journeys through life, unintentionally inspiring greatness in the world around him with his simple acts of love and courage.

The scene I happened to catch the last time I watched the movie was when the young Forest is being picked on by a pack of bullies, who hurl rocks and insults at his sweet, simple head. You know this part – it’s the “Run, Forest, run!” moment. For most of the movie, we’ve watched Forest stumbling around in leg braces, marching straight-legged and lock-kneed in his “magic shoes.” So when we see him try to sprint down the lane away from the bullies, we can guess it isn’t going to be pretty. But then, suddenly, a miracle happens. Forest’s strides, awkward at first, begin to get longer and longer and longer until the braces just fall off his legs. He’s running (“like the wind blows,” he says) flying down the lane, leaving a trail of broken metal in his wake. He’s suddenly and surprisingly whole, strong, healed.

Wouldn’t it be nice if all healing happened that way? One minute we’re hobbling around in our braces, being told that we are so crooked we’ll never be made straight, and the next we’re running as fast as our happy feet can carry us. In one moment, everything is fixed and soothed, our souls and bodies are made strong and sure. One minute – one grand moment in the sun accompanied by a soaring musical score and the assurance that “from that day on, if [we are] going somewhere, [we will be] running!”

Wouldn’t it be nice, Naaman thought, if that’s exactly what Elisha could offer him? One moment, one crystalline flash when everything would be made right. The thought of that one miracle moment was really the only thing that was keeping him going. Because no journey he had ever taken had been as difficult as this one. He had been on tough journeys before, journeys into enemy territory with little food and less water, journeys shaded with his own fear and confusion, journeys home after a defeat when the wounded howled in pain and the missing dead’s footsteps were hauntingly absent.

But none of these had been like the journey he was on today, where each step was one of pain and forced humility. He carried with him the vivid memory of when this journey began, that first moment when he had removed his battle armor to find a little patch of red, spotty skin.  At first, he’d told himself that it was just the heat, that the sweat on the inside of his elbow had made his skin grow inflamed and itchy. But then the patch had spread up his arm and down his chest, setting his skin on fire. He hadn’t been able to hide it from his wife or himself any longer. Naaman was a leper.

And so, like a good soldier, he asked himself how he could fight this thing. And he’d been shocked to realize that he had absolutely no idea; he had no strategy, no plan of attack. He was as helpless as a child. It had only been when his wife’s servant – a captured Israelite slave, of all people – told him about a prophet in her country who could heal him that he knew what to do next. He needed to get to this man. And so he dragged his leprous body into the court of the king and begged on his knees for the king to let him go. And the king had said yes, of course, but Naaman still bore with him that feeling of utter helplessness, a feeling that didn’t sit well on the shoulders of the fierce man of war he thought himself to be.

The journey was long and hard. His leprosy made the heat and dust of travel excruciating, and his shame was nearly unbearable. The Israelite king’s dramatic, hysterical reaction to his presence had only made things worse. But now, now, Naaman had been summoned to Elisha’s home. Now the great warrior was on his way to share his one important moment with the great prophet. And what a moment it would be. Naaman had spent most of the journey imagining what the prophet might do. He’d heard some of the stories of this wild man – how he’d purified water using only salt, how he’d made oil and food miraculously replenish themselves. There was even a story that he had brought a young boy back from the dead by stretching out on top of him. What would Naaman’s moment be like? Would Elisha call the whole town together, burn incense, sing songs? Would there be special clothes he had to wear, a special poultice for his skin?  Would he have to suffer? Naaman felt sure he could handle anything – any pain, any exertion, any test of skill or strength, if only this moment would make his skin smooth, his body sound and ready to run.

And so Naaman pulls up outside of Elisha’s house with his entourage, his heart thumping in his chest. As he sits there waiting hopefully, a servant leans out the door, drying a pot with an old cloth. “He says to go take a bath. Anywhere will do – you can just go down to the Jordan if you want.” And Naaman is furious. What happened to his miracle moment bathed in sunshine and scored with trumpets and tympani? Just go take a bath?! He is ready to pack up his chariots and go home, until his faithful – and patient! – servants convince him to just give it a try.

What does Naaman’s great moment of healing look like? Well, here is how the Book of Kings describes it: “He went down and immersed himself seven times in the Jordan, according to the word of the man of God; his flesh was restored like the flesh of a young boy, and he was clean.” He simply stood in the river all alone, running a wet cloth over the sore patches on his body, wondering at first what in the world he was doing, then wondering if he looked like a fool, then wondering what kind of a God it was that this prophet served, then wondering why his skin didn’t seem to burn as much anymore, then wondering why it seemed that that one patch on his shoulder seemed lighter than a few minutes ago, then wondering how it was that he was standing, naked and wet and healed and whole.

Naaman never got his one, single miracle moment. He never played that one spectacular scene when the braces came flying off, when the shackles of his illness burst from his body with cinematic flourish. There wasn’t just one moment: Naaman was healed in pieces. There were many, little moments – the moment he accepted that he was ill, the moment he asked for help, the moment he listened to the words of a simple slave girl, the moment he approached his king for mercy, the moment he persevered despite the protests of the king of Israel, the moment he chose to listen to his servants and just give it a try. There were seven moments in the river Jordan. His healing had started a long time ago; his whole journey had been about healing. God had actually always been with him, helping him in stages, healing him in pieces.

Naaman never got his one, single miracle moment, and the truth is that we might not either. And sometimes this is incredibly frustrating, because when you are shattered by illness, shackled by anger or grief, or shamed by abuse or neglect, you want healing and you want it now. But just because we have to take one more step before the braces come off, just because we need one more dip in the Jordan, does not mean that we are forsaken. God did not forsake Naaman, and God will not forsake us either. Sometimes we’re just healed in pieces. Sometimes our whole journey is about healing, full of many moments when God reaches out a hand to guide and soothe and make whole. And if we string those moments together, they might stretch across the darkness of our fear and doubt; if we look back on those moments we might see that we’re more healed and whole than we realized. And maybe, just maybe, if we can notice and remember these many little moments, we’ll hear trumpets sound and tympani roll…and look down and find ourselves running!

Preached by Mother Erika Takacs

12 February 2012

Saint Mark's Church, Philadelphia

Posted on February 15, 2012 .

Searching for Jesus

It’s not every Sunday that the Gospel reading seems so easy to disregard, as is the case this morning.  There are at least two details reported to us by Saint Mark that sound, to my ears, so hard to believe, so unlikely, so far removed from reality as to render the Gospel message nearly laughable to 21st century ears. 

The details to which I am referring, are not the ones you may at first suspect.  I am not put off by the idea that Jesus healed Simon Peter’s mother-in-law of a fever by simply taking her hand and lifting her up.  I am not suspicious of the idea that the first thing the woman did when she was healed was to go about the task of getting tea for the men, or whatever else was involved in serving them.  I do not find it dubious that Jesus healed many people there at her house, quite miraculously, or that he cast out demons – although I realize that these details do seem far-fetched to modern ears.  They are, however, almost completely plausible compared to the two claims made in Mark’s Gospel that seem at first blush to be almost impossible to the contemporary listener in Philadelphia.

The first such claim is this: “the whole city was gathered around the door.”  The city in question is Capernaum, which was no tiny village – it was a city of decent size.  But in my own mind, I tend to transpose the story to Philadelphia – though it could be any city in America.  And I find it nearly impossible to imagine such intense interest in Jesus, no matter what kind of miracles he was performing.

Admittedly, I have been an Episcopalian my entire life, so skepticism about interest in Jesus is my birthright.  Nevertheless, in my experience the only thing you can get an entire American city interested in is baseball.  I have been on Broad Street after the Phillies won the World Series.  I know what it feels like for the whole city, more or less, to be gathered with joy and enthusiasm.  I cannot picture this kind of gathering for Jesus here in my own city.  I cannot translate the English into reality: a whole city gathered around the door to come to Jesus.

The second unbelievable claim in the Gospel this morning is related to the first.  It is found on the lips of his disciples when they go looking for Jesus the next morning, for he had escaped the city environs in order to find a quiet place to pray.  Mark reports that Simon Peter, and Andrew, and James, and John “hunted” for Jesus; they tracked him down.  And when they found him they told him this: “Everyone is searching for you.”

I don’t know what that sounded like two thousand years ago, but today it sounds preposterous.  Can you believe for a moment that everyone is searching for Jesus?  Let’s not even be literal about it; be as generous as you want to be, grant Mark as much poetic license as you want.  Hoards of people are looking for Jesus?  A lot of people are looking for Jesus?  Quite a few?  A handful?  Two or three?  I won’t speak for you, I will only speak for myself – again as a lifelong Episcopalian – I have been very nearly programmed to wonder whether anyone is searching for Jesus?

Laugh if you will, but I would contend that it does not often occur to Christians of nearly any stripe these days that anyone at all is searching for Jesus.  And if we were to come across the odd person who was looking for Jesus, many Christians wouldn’t have a clue about how to help that searching soul find him.

Everyone is searching for you, Jesus.

I discovered in the New York Times this week that a young poet of sorts, a spoken word artist, attracted great attention by posting a video on YouTube entitled “Why I Hate Religion, But Love Jesus.”  In the poem, we are asked, “If Jesus came to your church would they actually let him in?”  Religion, in the view of the poet, is an incubator for hypocrisy:

“Religion says slave, Jesus says son.

Religion puts you in bondage, while Jesus sets you free.

Religion makes you blind, but Jesus makes you see.”

The point of the poem is summed up in this line comparing Jesus and religion: “See, one’s the work of God, but one’s a man made invention.”  And the reason the video of the performance of this poem is of interest is because it has gone viral, as they say.  In something like two weeks, it has been viewed more than 18 million times.  By contrast, last week on an unusually busy day the Saint Mark’s website got 900 hits – an average day is more like 300.  And, the reason the video performance of the poem is of interest, in the words of one commentator, is that it “perfectly captures the mood... and confusion, of a lot of earnest, young Christians.”

Part of that mood seems to be this: At least about 18 million people just might be searching for Jesus.  And I suspect that if there are 18 million searching on YouTube there are millions more searching in other places.  But the mood also suggests that religion is perceived by many as a barrier to finding Jesus.

It’s not my purpose this morning to address that argument – you can find interesting responses to it on the Web and in the New York Times, among other places.  And I will say that I am among those who find the thinking behind “Why I Hate Religion, But Love Jesus” both highly misguided, yet important to pay attention to. 

It’s my purpose to wonder why so many of us find it so hard to believe that anyone is searching for Jesus, when everyone is searching for him – or, if not everyone, at least 18 million people, or more.

And is it any wonder?  Jesus brings healing to the broken and suffering.  Jesus brings peace to those tormented by demons.  Jesus brings freedom to those who are imprisoned.  Jesus brings hope to those mired in despair.  Jesus brings light where there is darkness.  Jesus brings life where there was only death to be found.  This is the message of the Gospel – that Jesus brings all this to the world, gives all this to the world.  And I can’t prove any of that to you; I can only ask you to come and see for yourself what happens when you put your trust in Jesus.  Or I can bring Jesus to you if you will let me, and hope that you find, as I have, that your life is better with Jesus in it.

What has happened is that a young poet, earnestly trying to express his love for the Lord of Salvation, and to share that love with others, has located a door, and a city of 18 million people have gathered around that door.

At that door the curious can linger, the inspired can replay the video, the doubtful can ask questions, the annoyed can huff and puff, the timid can get close enough to hear, and the converted can join in and write their own poems if they want to.  What they know is that the door frames something meaningful, something important, something life-giving, something life-saving.  And they know that the door frames something they have been searching for: someone they have been searching for.

When Saint Mark’s was built, more than 160 years ago, our forebears who built it understood the importance of a door.  The great red doors that face Locust Street were not actually part of the original plan; I’m not sure there was a plan for the doors that face Locust Street.  They were originally exceedingly plain.  Perhaps there was not money, or perhaps there was not an idea for what should go there, but in time both materialized – more than 50 years after the church was built – and the doors of this church were made unmistakable with their red paint, ornate hinges, and the image of Christ the King reigning over them.  Ever since, we have assumed that the role of those doors is to let people in.  Get the city to gather at your doors, and then bring them in to sing and pray and learn, and grow, and live together as a community of Christ’s love.  And, in many ways, for many years, the doors have functioned well in this manner.

But now we live in a world in which millions are listening carefully at other doors when a young man declares “Why I Hate Religion, But Love Jesus.”  And when we discover that entire cities are gathering at other doorways, it may not hurt to go back to the Gospel and see what happened there.

And we find that Jesus did not open up a parish church in the home of Simon Peter’s mother-in-law.  We find, in fact that he left the house very early the next morning, before the sun was up, or anyone else had awakened; he was already out the door to pray and prepare himself.

The disciples track him down to tell him that everyone is searching for him.  I suspect this means, in part, that the crowd has gathered again at the door of the house – a house that could never accommodate them all anyway

But Jesus does not go back to the house.  He is already out the door.  “Let us go on,” he says, “to the neighboring towns, so that I may proclaim the message there also; for that is what I came out to do.”

Our doors will always be open to allow people in, to welcome them with warmth and love, and the invitation to find rest and comfort and hope in Jesus.

But sometimes we must use the doorways as Jesus did: to go out, to travel with him, to send one another on our ways, to proclaim the message where it has not and cannot be heard unless we go out through the doors.

And when we do, we should not be surprised to discover that everyone is searching for Jesus, which seems hard to believe if we shut ourselves inside the door.  But let us go on, beyond our own doorways, so that we may proclaim the message, for that is what he sends us out to do when we tell him in our prayers what he has always known, but we are only just learning: Everyone is searching for you, Jesus.

Thanks be to God.

 

Preached by Fr. Sean Mullen

5 February 2012

Saint Mark's Church, Philadelphia

Posted on February 5, 2012 .

Nunc dimittis

You may listen to Father Mullen's sermon here.

Death was not unknown to Simeon.  His mother had died in childbirth – it was not uncommon in those days.  And he had been raised by an older sister – barely a teenager herself.  But his sister died of consumption when she was still a young woman.  And Simeon had nursed her during her last, long, fitful, coughing, dying days.  He could not, of course, remember his mother, though her death was very much a part of who he was; missing her was a part of who he was; he was a motherless child.

He could, however, remember the death of his sister.  He remembered the pallor of her vacant face on the day she died.  He remembered closing her eyelids, and letting go of her hand for the last time.  He remembered the women from their neighborhood who came to prepare her body for burial.  He remembered their tears, and their sobs of mourning, and he remembered the business-like way they went about caring for her body: they had done this before, more than once.  He remembered filling in her grave with his cousins, her own children, whose sibling he’d always considered himself, and not without some cause, if not by reason of blood.

It was not too many years later that his father was taken from him, too, in an accident involving an ox-cart hauling stone.  The accident didn’t kill Simeon’s father, it only broke his leg.  But the fix for a broken leg was not so easy in those days.  A recovering invalid for a few weeks; eventually infection set in, causing his father great pain.  The fever did not last for too long; Simeon witnessed this too.  He saw the sickness and the pain wrack his old man, and eventually take him without too much of a fight.  And again the women came to deal with the body.  And again there was the mound of dry, dusty dirt to be shoveled on top of the corpse in the ground, one silent, tearful scoop at a time.

For a while, death seemed at bay.  It was never far, of course, in a city like Jerusalem, but it would at least be some years before it invaded his own household again.  Simeon married – a sweet, plain, strong girl who bore children easily and was a good mother to them.  They lived not far from her family.  His four children all survived the dangerous first year when infants are so vulnerable to so many things, at which point so many families those days lost at least one.  But not Simeon’s kids.  They were growing up fast. 

Then, in middle school, his second oldest came down with something – spots all over, a soaring fever that wouldn’t go away for days.  The three other children were sent away to their cousin’s house.  Spices and incense and prayers were deployed in and around and on the child. Wet compresses.  Olive oil was rubbed into his skin for relief.  But the fever wouldn’t leave.  The boy stopped eating – too weak.  And they couldn’t get enough water into him.  He was shrinking – this beautiful healthy boy with thick hair and dark eyes – shrinking right before their eyes, wasting away.  Because he was a strong boy he held on.  But his eyes were now sunken, and it was almost as though he was aging in fast-forward.  If only he would eat!  If only he could drink!  But he became weaker and weaker.  His voice – still years away from dropping into lower registers – became little more than a squeak.  If the fever abated for a day, it came back stronger over night.  Until, at last, it took him.

What does a father do on the day his ten-year old son dies?   Is it enough to cry?  Do you let the women who come for the body see your tears?  Do you let your wife glimpse them through the vale of her own?  Do you accuse God and make demands of him?  How do you tell his brothers and his sisters, who, of course, already know?  How do you stare down again into the grave?  What are you to make of that small-ish bundle swaddled too well in these last bed clothes?  Why would a father cast dirt on his son’s body?  There is something wrong about this, and yet inescapably necessary.  You can’t leave him uncovered, any more than you would fail to pull the covers over his sleeping body at night.  But this blanket of earth will never be drawn back.  No sleepy child will emerge from it in the morning looking for his breakfast. 

And so you do what you must; he did what he must.  Tightening his jaw, and fixing his eyes into stare that would not peek to the left or to the right; he heard the prayers sung, the women cry.  He stepped to his place by the grave and the mound of dirt beside it.  His hands knew the feel of this shovel; he had used it before.  He decided that he would pretend he did not know what was in the hole he was filling back in with earth.  He was just doing a job that needed doing.  He was not burying his son – that would be too cruel.  But someone had to fill in this dangerous hole, and here he was to do it.  If anyone spoke to him, he had no idea what they said.  He just had to finish with this pile of dirt and get it over with.  He didn’t know who took the shovel from him.  He didn’t know who kept it, and where it came from when it was needed at times like this, to be thrust into his hands.  But now it was back in whose-ever custody, and out of his hands.  He was finished with this awful work.

Not long after the boy died, Simeon started to have dreams.  First he dreamt of his mother, and he wondered if she had actually been so beautiful in real life.  She was beautiful in his dreams, bathed with light from somewhere.  And she sang to him in his dreams, as though he was still a child.

Before long, in his dreams, his mother was joined by his sister, who added harmony to the songs their mother sang.  It was as though they had been able to rehearse for just this purpose: to sing the songs to him in his dreams that they could not sing to him in his waking hours.

In time the two women’s voices were joined by a man’s voice.  It was his father.  Sometimes his father came to him alone in his dreams, sometimes he was with the others, as though they were reunited in his dreams.  And Simeon dreamt that he sang along with the three of them.  Perhaps he did sing in his sleep; he had no idea.

These were not bad dreams; they were sweet dreams.  Simeon was not jolted out of his sleep by them, rather, he was lulled into a deeper, more contented and restful sleep.  It was not disturbing to him to be visited in his dreams by his mother, his sister, his father.  There was a soft embrace in these dreams, that sometimes seemed perfectly matched to the soft embrace of his wife sleeping beside him, her breath on the back of his neck, her arm resting on his shoulder, her deep breathing adding a gentle rhythm to the songs of his dreams.

Some nights he dreamt of his son.  And when his son entered his dreams there was no one else in them.  All other voices stopped their singing, all the other night visitors left his dreams to make room for the boy: his body restored, his eyes dark and alive again, his hair, a little longer than his father would have wanted it, glistening from the light around him.  And when the boy began to sing his clear treble voice, still unchanged, was almost too much, almost too beautiful.  He sang from the Psalms, Simeon recognized the words. 

Sometimes he sang laments:

“By the waters of Babylon we sat down and wept.” 

But more often he sang of hope:

“Yea, the sparrow hath found her an house, and the swallow a nest where she may lay her young….

“Blessed is the man whose strength is in thee; in whose heart are thy ways…

“Who, going through the vale of misery use it for a well, and the pools are filled with water.”

In the darkest hours of the night, the deepest hours of his sleep, the singing voices of his beloved dead would cease.  And he would dream of a bright light – the light that surrounded those who sang to him in his dreams.  The light had no voice, and there was nothing written in it.  There was no music coming from it, but there was a message in the light, a message meant for Simeon.  The only sound he could hear was something like the beating of wings, softly but powerfully, as though the wings could beat that way forever to carry whatever creature they belonged to across the universe without effort.

The message came to him this way: without words or language, only somehow spelled out in the light, heard in the long, slow beating of the mighty wings.  It took many nights of dreams for Simeon to put the message together, to remember it in his waking hours.  And he could not have explained it to you if he had to, but he knew from his dreams that Messiah was coming, and that he would not taste death before he had seen the Lord’s Messiah.

For years Simeon dreamed like this.  He told no one of his dreams; he had no need to; not even his wife.  And death stayed at bay.

Then his wife began to get forgetful, and to look at him, from time to time with a vacant look, as though she didn’t know where she was, or who he was.  She would snap out of it, and they both pretended that nothing had happened, because almost nothing had happened.  But these episodes began to become more frequent, and to last a little longer.

Simeon’s dreams occurred less frequently now, but the memory of them was palpable.  He sometimes felt he could hear the beating of those mighty wings even while he was awake.  He sometimes felt as though there was a light somewhere inside of him, guiding him while he was awake.  And he sometimes felt as though he understood what it would mean that he would not die before he had seen Messiah – though at other times merely thinking such a thought seemed like an exercise in nonsense.

Simeon had known death so well and so personally all his life; he felt as though death had been a nearly constant, unwanted neighbor who sometimes moved into his own home.  And death had always brought with it the tears, the sadness, the women to care for the body, and the shovel to fill in the grave.

His dreams did not come to him from death – they were a kind of gift that came from somewhere else, from the light.  But they were few and far between now, and not much consolation as he watched his wife slip deeper and deeper into dementia.

Mostly she was quiet and somewhat absent, staring off into some vague middle distance.  But when he had to move her from one place to another -for meals, for instance – she could easily become ornery.  Sometimes she remembered his name, but when she did, it was often when she would lean into his shoulder and whimper as he stroked her hair, and she would ask him, “Why, Simeon, why?  How long, Simeon, how long?”

Eventually even this communication came to an end.  More and more she was confined to her bed; there was no reason to get up out of it anyway.  He brought her her meals on a tray, and propped pillows behind her back to make her comfortable.  He made her Cream of Wheat when she could not eat anything more solid.  And he fed her spoons-full of yogurt, and when the children brought over containers of homemade chicken soup, he shared the meal with her from the same bowl, the same spoon.

He would have appreciated dreams in the night, but there were almost no dreams any more.  There was only the sound of her weaker, less-steady breathing.  And there was the faint echo in his head of the beating of a pair of wings, and a slight glimmer of light in his mind’s eye as he tried to fall asleep.

When she finally died, his own daughters brought with them the women, and sang with them the songs of mourning, and organized the sitting of shiva.  His first-born son was there at the graveside – a man now.  And he helped with the shovel when the time came to fill in the grave, using only the backside of the shovel.  Like his father, he fixed his eyes straight ahead, and tightened his jaw, and did the work that needed to be done.  He shed his tears, but not too many, like his father.  And when he stood by the now-covered grave, holding the shovel with his right hand leaning just on the top of the handle, his father Simeon, standing next to him, put his left hand on top of his son’s right hand, leaning on him, leaning on the shovel, and they dared not look at each other then.

And when Simeon went to bed that night, and for night after night for many months after that, he lay there awake, with nobody next to him.  He remembered his mother, and his sister, his father, his second son, his sweet, plain, strong wife.  He strained to hear singing in the night, but he could hear none.  He thought he could see a light far away in his mind’s eye.  He could still hear the faintest memory of the echo of the beating of wings.  Eventually he would drift off to sleep.

For months he had nothing to do.  His children provided for his needs.  They brought him food on the nights that he refused to accept their invitations to dinner.  His grandchildren delivered bowls of stew and loaves of bread wrapped in clean kitchen towels.  There was nothing for him to do.

He started to go for walks through Jerusalem – and always he found himself drawn to the temple.  He did not venture in through the gates.  For months he only walked around the outer wall of the temple.  As he walked, he hummed to himself songs – and since they were not songs he had ever heard before, he suspected that they were the songs that the dead had sung to him in his dreams.  He did not know anymore whether or not death was something to be feared or welcomed; he could not tell if death would be his friend or his enemy.  He only knew how much a part of his life death had been, and that it had never brought happiness.

One day he ventured in through the gates, into the outer courts of the temple.  Here it was OK for a lay person like him to wander, to sit, to pray, and to watch the transactions take place of those buying and selling for the temple sacrifices.  So he walked, and he sat, and he hummed to himself the songs that he hoped were the songs of the dead.  And from time to time he would weep, quietly, gently, shedding only a few tears, but no less real for the scarcity of them.  And so he sat or paced about the outer court of the temple for month after month, in good weather and in bad.

And one day, as he sat on a stone bench by the wall, half dozing, he heard a sound that sounded like the clear, strong beating of a pair of wings, a sound he remembered well.  And before he could even open his eyes (he knew they were still shut) he could see a bright light, brighter than the sun. 

And when he opened his eyes he saw coming in his direction, a grungy couple carrying an infant child in their arms.

The sound of beating wings was growing louder and louder.  And the light was still shining – his eyes were now open, but he could see that a light bathed them all around, though he suspected none of them could see the light, and he was right.

Simeon felt himself lifted up onto his feet, almost as if the wings were his.  He felt himself carried forward.  And he could see in the light that no one else could see, the faces of his mother, his sister, his father, his second-born son.  And he could hear their voices singing the same songs they had always sung in his dreams.  He was carried in this way to the little family of three making their way to a table to buy a pair of doves.

Everything seemed to stop.  The money changers stopped changing money, the vendors stopped vending, the little family stopped their progress.  A hush fell on the outer court – who knows what was happening inside the temple now?  And no one knew why any of this was happening.

Simeon seemed taller than he had ever been.  Although his feet were on the ground, he seemed somehow to be seeing all this from a few inches above.  To his eyes, the entire courtyard was bathed in the light that he had only known inside his dreams before, but now it was shining out in the open, and he could see where it was coming from.

The light was coming from the child in the girl’s arms.  He had no idea if anyone else could see it – and he knew it hardly mattered.  The sound of the beating of the wings was ferocious but completely unthreatening: he drew power from it, as though they were his wings.

And he opened his mouth, knowing that he was about to sing, but he didn’t know what he was to sing.  And this is what it was:

“Lord, now lettest thou thy servant depart in peace;

for mine eyes have seen thy salvation,

which thou hast prepared before the face of thy people;

to be a light to lighten the Gentiles;

and to be the glory of thy people Israel.”

A few days later Simeon’s son listened as his father breathed his last breath.  With his own fingers he closed his father’s eyelids, and his heart ached as he pulled his hand out of the grasp of his father’s hand for the last time.  And when the women came he let them do their work.  And he stood by the grave the next day, and he took hold of the shovel that his father had held before him, and flipped it the wrong way round so as to use only the back of the head of the shovel to fill in his father’s grave.  And his own son helped him to do it.

And that night when he fell asleep he had a dream that he couldn’t quite remember the next day, but he knew it was a dream bathed in light, and he thought he could hear the beating of wings somewhere.  And somehow he knew that he was dreaming a dream that his father had dreamed before him, except that at the end of the dream there was something he knew his father had not dreamed:  there was just the image of this child Jesus, carried in his mother’s arms through the outer court of the temple.  And with this vision he could hear the voice of his father singing a song in a clear voice.  And when he heard this song in his dreams, Simeon’s son knew that it was more than a song of the dead, it was a song of the living:

“Lord, now lettest thou thy servant depart in peace, for mine eyes have seen thy salvation.”

Posted on February 3, 2012 .

The Peace of God

You may listen to Mother Takacs' sermon here.

This is a peaceful place. This space, right here, within these magnificent, dark walls, is a place of peace. You don’t have to be a mystic or a great spiritual guru to feel that this is a holy place; in fact, this is often the first thing that people say when they see the church for the first time. It’s so beautiful in here; it’s so peaceful. I feel God here, I feel safe here. When you step into the nave and hear the gentle thump and shudder of the doors as they shut behind you, you can feel a presence in here with you, and suddenly the traffic and the noise and the busy-ness of the world seem a million miles away.  And you know that the presence you feel is the very presence of the Almighty, made palpable by the patina of prayers that have been spoken and sung here for a hundred and sixty years, prayers that have soaked into the wood and the mortar, prayers that make the very stones themselves seem to hum with life. This is the holy space T. S. Eliot speaks of in his poem Little Gidding, when he reminds us: “You are not here to verify,/Instruct yourself, or inform curiosity/Or carry report. You are here to kneel/Where prayer has been valid.” You are here to kneel where prayer has been valid, where holiness has been beautiful, where people have known peace.

And isn’t that exactly what we long for? To know a place of peace? We come to this place because it is a refuge, because the state of our lives often leaves us seeking sanctuary. We live, many of us, in a constant state of war; we are at war with our schedules, at war with the incessant barrage of information that assaults our brains. We are at war with our waistlines, our bank accounts, our impulses. We are at war with those voices in our head that tell us we will never be good enough, that we are no longer useful, that we are unloved, unworthy, and alone. We war against cancer, against unemployment, against wrinkles, aging, death.

And in those moments when we are blessed enough to find a grace-filled way to calm the chaos in our lives, we are always reminded that there is still plenty of chaos in the rest of the world. There are protesters slaughtered in Syria, gay men murdered in Uganda, children starving in Somalia, innocents shot in Philadelphia. There is a 22% unemployment rate in Spain, the constant threat of riots in Greece, a vitriolic election process in America. There is certainly enough turmoil in this world to make us yearn desperately for a place where we can feel God’s mighty arm wrapped around us, holding us and keeping us safe. There is enough cruelty and injustice and anguish in the world to make all of us cry out to the Lord, in the words of today’s collect, “Almighty God, in our time grant us your peace.” In our time, please God, grant us your peace, and in the meantime, give us this place where prayer has been valid and peace is present.

I wonder if that is what this poor, sick, desperate man from Capernaum felt when he entered the synagogue on that Sabbath morning. He must have lived a life of torture, tormented every moment of every day, exhausted by the effort of continuously fighting off the voices of those evil spirits that fed like parasites on his soul. Was it only in the synagogue that he was able to find some peace? Was it only when he stepped out of the sun into the cool, dark building, only when he heard the shuffle of his own sandals on the sandy stone floor, that those voices finally became muffled and still? Why else was he there, if not to find some measure of calm, to feel God’s arms wrapped around him, to sit for a few moments in the eye of the raging storm of his life?

But into this place of peace walks a new rabbi, accompanied by four shiny new disciples, fresh-faced and following. And instead of the predictable, pedantic words of the scribes, this new teacher, this Jesus, offers words of power, words spoken with real authority, that amaze and astound his listeners. And the peace that our poor, bedeviled man had been trying to wrap around himself like a blanket is suddenly and completely shredded. The dark voices within him that had always lain dormant in the shade of the synagogue suddenly erupt in protest, howling out of his mouth with words that are not his own: “What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are, the Holy One of God.” His peace is shattered; the chaos of his life has returned with the sudden ferocity of a storm whipping up across the Sea of Galilee. He finds himself not wrapped in the protective arms of God but facing down the fist of this Jesus of Nazareth, whose arm stretches out against the devils who dare to speak his name. “Be silent!” Jesus commands, or, more accurately, “Shut up! Put a muzzle on it. And come. Out. Of. Him.” And this poor, fraught man, who had come to the synagogue only to find some measure of peace, is suddenly in the middle of a war, as the powers of good and evil battle in his very body, as he feels the demons torn out of him, screaming their pain and frustration out of his mouth, sending him into convulsions as they fight to keep their hooks in him.     

And then, just as quickly as they had risen up, the spirits are gone. And the crowds are amazed at what they have seen, not least of all the man, who lies panting in a pool of sweat on the ground. Mark doesn’t tell us so, but I imagine people in the crowd helping him up, brushing him off, getting him a glass of cool water to drink. How do you feel? they ask him. Are they really gone? And looking up into the powerful, joyful, radiant face of Christ, the man whispers his answer hoarsely through a rough throat. Yes, he says. They are gone, and I feel…I feel…peace.

Do you think it’s possible that this is what God wants for us too? That part of the peace that we are offered in this place is not just a moment of reprieve from the voices of pain, anger, and fear that whisper war in our hearts but also the strength to face those destructive voices and be wholly rid of them? Do you think it’s possible that the peace God wants to give us is more rich, more complicated, more lasting than an occasional breath of calm? Do you think that maybe God loves us, loves you, too much to offer you anything less than real, transformative peace?

After reading this Gospel story, I do think so. As much as we love the idea of peace without risk, of a calm that effortlessly soaks into our souls like water seeping into cracks in the sidewalk, the truth is that peace is more work than that. Finding our peace involves facing down those dark voices that battle within us and telling them once and for all that they are unwelcome. And those voices will not go quietly. They will cry out again and again, fight us fiercely until we are thoroughly worn out. But we face these voices standing alongside Jesus Christ, the Holy One of God, who speaks for us when we have no voice, who stretches out his arm against the dark forces of this world when we have no strength and heals us when we think we are beyond all hope. Those voices that tell us that we are unlovable or good for nothing, that tempt us to eat more than we need or drink more than we should, that try to convince us that injustice will always reign on the earth, that tell us to be afraid, always to be afraid – those voices will be grow more and more muted until they are finally muzzled forever. For we have this promise: that the peace of Christ is ours to claim; it is our inheritance, the peace that passes all understanding, the peace that only the Son of God can give. This peace is an active, life-changing, real, redeeming force in the world that rebukes the powers of darkness and bathes all people in light.

So in this holy place, pray for that kind of peace. Pray for that kind of transformation, for you and for the world. Pray that God will call you here and send you out into the world in that peace, and grant you strength and courage to love and serve Him with gladness and singleness of heart. And carry with you this beautiful poetry from our own Hymnal: “The peace of God, it is no peace, but strife closed in the sod. And yet we pray for but one thing – the marvelous peace of God.” 

Preached by Mtr. Erika Takacs

29 January 2012

Saint Mark's Church, Philadelphia

Posted on January 29, 2012 .

Greater Things

The Bible is full of signs from God.  You remember recently we heard about the star that was a sign to the wise men.  Way back in the stories of Moses you may recall all kinds of signs God gave back in the day: from turning his staff into a serpent to dividing the waters of the Red Sea.  The message is: if you want to know where to find God – and especially if you want to know whose side God is on – then look for the signs.  Water flowing from a rock; manna raining down from heaven; a dove and a voice from heaven; a rainbow in the sky; a vision of the heavenly court; a ladder that stretches into heaven; angels singing sweetly through the night.  The pages of the Bible regularly supply us with vivid images of signs from God meant to prove that God is in charge, or to demonstrate something that someone might normally be reluctant or unprepared to believe.

The desire for signs has not diminished in our own times.  The recent best-seller that tells of a “little boy’s astounding story of his trip to heaven and back” is touted as a sign that “Heaven is for Real.”  Religious leaders regularly see signs of God in weather events and natural disasters. The work of the scientists at the Large Hadron Collider has recently been linked to the possible discovery of the so-called God-particle, which, if identified, would, I guess, provide a sign - proof that God actually does exist, but can only been found with a really, really big particle accelerator!  This would be a more satisfying sign to many of us than the face of Jesus appearing in a piece of burnt toast.

You might say that it is very hard to be a person of faith – or a person looking for faith – and not to look for signs.  How are you supposed to know whether God is up there, out there, or wherever he or she or it is?  How are you supposed to know what God wants you to do?  And how are you supposed to know that the signs you see aren’t actually delusions, as a great many people would like you to believe?  If God isn’t going to post videos on YouTube to make his presence and his will known, then how can believers avoid looking for signs?

The view from a mountaintop, the breeze across a lake, the gurgle of a stream can all provide signs of God in the world.  And so can the cries of a newborn, the outstretched hand of a homeless person, or the purring of a kitten.  This season of the church year, in fact, is meant to be all about signs – all about remembering the signs of God’s revelation of his presence in the world in the person of his Son, Jesus of Nazareth.  Healthy young fishermen will leave their boats at his beckoning, demons will quit their sorry victims, illness will be put to flight – just wait and see in the stories that we read in the coming weeks.  Sadly, this year we will not read about the wine being turned into water, but it is a favorite sign, and one most Episcopalians have never stopped hoping to see repeated.

Today we hear about one of the silliest and least convincing signs of all: Jesus claims to have seen Nathanael under a fig tree at some earlier point in time.  That’s it.  Which, if any of you were to believe was a sign that you had had a personal encounter with the messiah, I would suggest more therapy.

Moments ago, Nathaniel was sneering at Jesus as a redneck from Nazareth, but when Jesus, says, “Before Philip called you, I saw you under the fig tree,” Nathaniel believes he has seen a sign that here indeed is the Son of God, the King of Israel.  It wasn’t much of a sign to go on, but apparently it was all Nathanael needed.

If you are preoccupied with signs, you might leave here today thinking that this is the point of the story.  If I was preoccupied with signs, I might spend the next few minutes trying to convince you what an absolutely terrifically important sign this is, not only to Nathanael, but to you.  I might suggest that I have seen you sitting under proverbial fig trees, that Jesus sees you under them even now, and that he has sent me to you to give you a sign!  But I am not preoccupied with signs – not today anyway – and I hope that today you are not either.  Because if we were preoccupied with signs we might have stopped listening to Jesus already, and we might not hear what comes next.  Don’t look!  Can you remember what Jesus says to Nathanael after he more or less laughs at Nathaniel’s simple-minded preoccupation with what may or may not have been a sign?

This is what Jesus says: “You will see greater things than these.”

It is by no means clear that Nathanael believes Jesus, or has any idea what he means by this, but it will transpire, twenty chapters later in John’s Gospel, that Nathanael will be there by the Sea of Galilee when the risen Jesus appears to his disciples, although they do not know it is him until he gives them a sign.  And Nathanael, who might have been known only for his quick-witted insult of Jesus, is among the first to see and know that the promises of new life through Jesus are true, because the Lord is risen, and the gates of death and hell would not prevail against him!  “You will see greater things than these,” Jesus had said to Nathanael. And so it will prove to be.

You come to church, maybe every week – maybe not so often.  What signs do you see here?  What signs have you seen in your life?

Do you see signs of God’s real presence in the Bread and the Wine as I lift them up for you to see and the bells are rung?

Do you see signs in the faces of the hungry people we feed here every Saturday morning?

Do you see signs in the colors of light streaming through the windows just now?

Do you hear signs in the notes that the choir sings, the organ plays, or in the hymns to which you join your voices?

Have you seen signs in the wilderness when the beauty of God’s creation is spread out before you?

Have you seen signs in the twinkle of your little child’s eyes?

Did you pray for a sign of God’s presence as you stood vigil at your loved one’s death bed?

Have you tasted a sign of God’s work in a loaf of bread that was baked for you, or in a piece of fruit that was picked or peeled or squeezed for you?  Or in a meal that was served to you?

Has the rain brought you signs of God’s work?  Or the sunshine?

All of these are places that I believe I have seen signs of God.  And yet, somehow they can all fall short.  Signs are great as long as they last, but they don’t last long, and it’s not always clear what we are to make of them, and there is this modern nagging suspicion that all those signs are just delusions anyway.

But believing in Jesus is not just about seeing signs in things where other people see delusions.  Believing in Jesus is believing in the promise that you will see greater things than these.

This was God’s promise to Abraham, who assumed he had nothing before him but the waning years of his childless old age. You will see greater things than these.

This was God’s promise to Joseph, who was left in a pit and sold into slavery by his brothers.  You will see greater things than these.

This was God’s promise to his people through Moses, who had nothing to look forward to but increasing hardship and abuse at the hand of Pharaoh.  You will see greater things than these.

This was God’s promise through his prophets to his people when they were carried into exile.  You will see greater things than these.

This was God’s promise to all who came to visit the straw-strewn manger where a child was nursed by his mother beneath the light of a twinkling star.  You will see greater things than these.

And this is God’s promise to every one of us, when we sometimes feel as though we have to grasp at straws for signs of God’s promise.  You will see greater things than these.

Was that a message from God spelled out in your Cheerios yesterday morning?  And have you missed the fleeting chance to know what God is doing in your life because you gobbled them up too soon?  No, you will see greater things than these.

Does the faith you once felt long ago, but which has slipped away as you’ve gotten older, and begun to lose your friends, and your family, and your soul-mate, feel worn and flimsy?  You will see greater things than these.

Have the songs that once you could sing out in full voice become hard to sing?  You will see greater things than these.

Does it seem that maybe once, long ago it seemed possible that Jesus saw you, sitting under a fig tree or wherever, but now, the signs of his love are distant memories, that seem less real to you, and that your children are inclined to ignore?  You will see greater things than these.

What can you do if your faith was built on signs, but the signs have all faded, and you have begun to wonder if you ever saw them in the first place?  Did you believe just because someone once told you that Jesus sees you under your fig tree?  Did you believe just because of the signs?

Let me promise you that God is not done with you and with me; we will see greater things.

The life of faith is not just a life in which you receive the worn out old promises of a rickety old God and his dusty old religion.  It is a life that carries with it the promise of greater things: a land flowing with milk and honey, for instance.  The whole story of the Bible is the promise of greater things, and all the heroes of the Bible clung fast to this promise: that you will see greater things.

But too many of us have somehow concluded that there is not much more to faith than reading the tea leaves of the world around us and seeing God in them, or not.  And if your faith rests on whether or not God is going to provide a sign on a piece of toast, then that faith can be smothered with nothing more than a spoonful of marmalade.

Faith in God has always been built on the promise of greater things, and it has always been delivered to those who are in need of them: the childless, the homeless, the wandering, the depressed, the poor, the hungry, the battered, the frightened, the abused, the war-torn, the abandoned, and the out-of-luck.

Perhaps some small sign is given: a birdsong, a passage of Scripture, the helping hand of a stranger.  And now what?  Will I see greater things?  Or is this all there is, these little signs to be embraced or dismissed?  Yes, you will see greater things than these.  The Christian puts one foot in front of the other every day because of this hope – you will see greater things.  And from time to time we have glimpses of the greater things God has in store.

From time to time we approach the altar with nothing left in our souls, and no confidence even in the signs that led us there.  We are ready to give up, but we are still going through the motions out of habit.  And in a moment of silence, no sign is given, but we discover the assurance that God is in the world.  How do you know it?  You don’t.  You have received no sign; you only ate the bread and sipped the wine like you always do, but you knew that you had met Christ for a moment at his table, and he reminded you that he is not done with you yet.

From time to time we realize how desperately we are in need of forgiveness.  We put off dealing with it, we avoid certain people, we make excuses for ourselves.  But by God’s grace we have a moment of weakness when we are able to confess and to seek forgiveness.  We know we don’t deserve it, but we kneel before God and ask him to forgive us.  And without any sign at all of his work, God waves his hand over our heads and wipes away the sin that has troubled us so, and sends us on our way.

God has planted the vision of a promised land in our hearts.  And although many signs point to it, none of them leads us directly there.  Not yet.  But you will see greater things.

I thank God for the signs he allows us to see, and I pray that not too many of them are delusions (though probably a few of them are).  And I hope that you see signs of God’s work in the world and in your life, too.

But there is something very important to remember, both when the signs seem to be coming at you fast and furious, and when they are but a distant memory.  You will see greater things than these.

God is not done with you or with me. He has greater things in store.  He has a place, a promised land, to which he is leading us, and if we forget that, then there will be no point in paying attention to the signs anyway.  By all means, look for the signs of God’s work in your life and in the world.  Be a skeptic about the signs if you want.  But never forget that there are greater things in store for you.

One day you will be on the shore of a distant lake, and there will be a figure there who you do not recognize.  Perhaps he will show you a sign, and it will all make sense.  Or maybe there will be no sign at all; maybe he will just call you by name.  And you will remember that once, in the midst of your search for signs, he promised you that you would see greater things.

And now that you can see them all unfolding before you, you feel that you can finally breathe, and at last in this new world of greater things, you discover that you are meant to live!

Thanks be to God.

 

Preached by Fr. Sean Mullen

15 January, 2012

Saint Mark's Church, Phialdelphia

Posted on January 16, 2012 .

Baptisms Gone Wild

You may listen to Mother Takacs' sermon here.

Picture the scene. A Sunday morning at Saint Mark’s. 11:00 Choral High Mass. Ushers are helping people to find their seats, handing out leaflets, and welcoming newcomers. The congregation is settling into pews or scanning ahead to see who is preaching today or bent in prayer after shuffling a red kneeler across the floor. The candles are lit; the organ begins to play. Altar servers are gliding about the chancel, in that amazing, unique way that says, “I’m going as fast as I possibly can, but I will darn well look dignified while I do it.” Then the servers disappear, the prelude rolls into the Introit, a breath!, and the first hymn. The congregation stands and opens their mouths wide in joyful song, the choir and altar party and clergy process in – and the Mass is underway.

But just as soon as it’s begun, you notice something different. After the opening acclamation, the Celebrant chants, “There is one Body and one Spirit….” Ah-hah!, you think. A baptism today. I wondered why the pews seemed so full. Come to think of it, the church is really full – really, really full. Bursting at the seams, in fact. What a joyful occasion, you think, I love baptisms. They’re so beautiful, so tender, so sweet. And so you travel through the liturgy of the word, listening to the readings, reminding yourself – again – to let someone know that you’d like to become a lector, praying the psalm as the choir sings, rising for the Gospel, attentively following the sermon, getting lost in the middle, finding the preacher again when she gets near the end, and then – finally! – the altar party stands, the choir begins to sing Palestrina’s Sicut cervus (which you now know so well that you like to sing along quietly under your breath) and the baptism has begun.

When the baptizands and their families gather with the priests at the back of the church, it looks like half the congregation is trying to squeeze back there. The crowds turn into more of a mob as they try to find their spots, and you find yourself worrying about the safety of Father Mullen – but he eventually emerges from the fray and all is right with the world again. When all has settled down and the candidates begin to be presented by name, you realize why there is such a crowd – there are twelve people to be baptized today. Twelve! Amazing! What are they doing in that confirmation class these days? After all the names are read and the promises are made, the candidates make their renunciations and affirmations, prayers are sung, the water is blessed, and the baptisms finally begin.

And for a while, all is going quite well. The candidates are processing up to the font in order, receiving the baptism with water and anointing with oil and a baptismal candle. But then you notice that after they are baptized, the candidates seem to be a little dazed. One of them has wandered up the North aisle and seems transfixed by the stained glass window of Jesus walking on water. Another has started some kind of davening in the soft space, rocking and muttering under his breath while holding a little stuffed lion. And yet another has marched straight down the center aisle and is smiling up at the rood beam with his arms extended. You think to yourself that all of this is starting to get a little unseemly when suddenly, from the font, you hear a strange, alien sound. The man who has just been baptized is standing on the step, his hair dripping wet, and, well, he’s moaning. Or talking or rapping or scatting or something, you really can’t tell…and as soon as he starts to make noise all heaven breaks loose. The davening man begins to sing, the window man is now rocking back and forth, a woman has jumped up on a back pew, pointed at the congregation and belted out, “Hear, O people, repent and return to the Lord!” Another woman has begun witnessing earnestly to the people seated by the St. John’s altar, and yet another has run up into the choir yelling, “Verily, verily, I say unto thee, the kingdom of heaven is like a fugue.” All of the newly baptized are dancing and singing, lighting every candle they can find, praying and prophesying and speaking in tongues. All is finally brought to order again when the Master of Ceremonies, who just happens to be Dan Devlin, calmly approaches each new prophet and quietly reminds them of their place in line, which they, of course, are happy to find if only because he asked them to.

It sounds crazy. It sounds absurd. It sounds like it could never happen and that Erika was a little giddy when she was writing her sermon this week. But this is exactly what is described in our reading from Acts today. Twelve disciples, living in Ephesus, meet up with Paul. When he asks them if they received the Holy Spirit when they were baptized, they answer him that no, they don’t even know what a Holy Spirit is. They were baptized with the baptism of John, a baptism of repentance and preparation for the one who is to come. But, Paul says, the one who is to come has already come, and gone, and come again, and when he ascended into heaven he promised the disciples that they would receive a comforter, the Holy Spirit who would come upon them and bless their preaching and their healing, offer strength and consolation for the journey. Well, give us this baptism, these twelve disciples say, and “when Paul had laid his hands on them, the Holy Spirit came upon them, and they spoke in tongues and prophesied.”

So why does my little scene seem so crazy to us? The Bible is full of stories of baptisms gone wild – impulsive baptisms in an obliging stream; baptisms of dozens, hundreds, thousands, after a particularly dynamic sermon. And in today’s Gospel, in Jesus’ own baptism, “the heavens torn apart and the Spirit descending like a dove” and the voice of God thundering from the clouds. But you and I have rarely seen a wild baptism like this. Most of the baptisms I have seen or performed have been quite orderly, some even stately, and the wildest they’ve ever gotten is when an infant thinks that the water is too hot or too cold and decides to test out his lung power. No wonder we’re tempted to think of baptism as something domestic, as merely a “rite of initiation” meant to be witnessed by family and friends and followed up with fluffy white cake.

Now I have nothing against family and friends and fluffy white cake. And baptism is the rite of initiation in the Church. But it is so much bigger than that, so much more powerful, so much wilder than anything we could ever contain in a small marble font. Any invocation of the Holy Spirit is bound to get wild, but baptism particularly so because of the astonishing promises of the baptismal covenant. In our baptisms, we promised, or someone promised on our behalf, to continue in the apostles’ teaching and fellowship, in the breaking of bread, and in the prayers; to persevere in resisting evil, and, whenever we fall into sin, repent and return to the Lord; to proclaim by word and example the Good News of God in Christ; to seek and serve Christ in all persons, loving our neighbor as ourselves; and to strive for justice and peace among all people, and respect the dignity of every human being. These are the promises that we made; this is covenant that we entered into. They’re crazy; they’re impossible – we’ll never, ever be able to keep them all all the time. But, remember, we never promised to do these things alone – we promised to do them only with God’s help.

It is God’s help that makes the wildness of these promises something creative and life-giving instead of fantastical. And this help is found most powerfully here, in the Mass itself. Each week, in this liturgy, we enact these promises and remind ourselves of what they feel like. We learn the apostles’ teaching through the Holy Word of Scripture, break bread and pray; we confess our sins; we proclaim the Gospel and hear sermons that hope to share the Good News; we seek Christ in all persons by gazing into their eyes and offering them his peace; we love our neighbors and effect peace and justice through our prayers and thanksgivings; and we respect each human being by kneeling shoulder to shoulder to receive the bread and the wine. The preacher Barbara Brown Taylor compares this facet of our worship to strength training – a workout that helps us to be fit and ready to run when we enter the mission field.  

And in our worship, we are reminded, too, that this covenant has never been one-sided. God has also made promises – to be faithful to us, to be present in the body and blood, to “raise us to a new life in grace” day after day after day. And God keeps his promises. Without his righteousness, made manifest in our Lord and Savior Jesus Christ, we would be utterly lost. The wildness we would face then would be utter chaos with no hope and only the rule of Death. But that is not the life into which we have been baptized. Our baptisms had power, have power, the power of this holy covenant that, when lived out by you and me, transforms the world. So keep this covenant, or if you have not been baptized, seek it out. Embrace the wildness of these promises; practice them together here week after week. And then listen for that mighty voice of God proclaiming again and again that You are my son, my daughter, the Beloved; with you I am well pleased. And do you know what the really wild thing is? He really means it.

Preached by Mtr. Erika Takacs

8 January 2012 - The Baptism of our Lord

Saint Mark's Church, Philadelphia

Posted on January 12, 2012 .

A Great Gift

You may listen to Mother Takacs' sermon here.

Have you ever given a truly great gift? Not been given a truly great gift, but given a truly great gift? It’s a pretty amazing feeling. You know, there’s this one person in your family who is impossible to shop for – your brother, perhaps. He’s one of those annoying people who are truly content with the things they already have. He likes movies, but he already has all of his favorites. He loves music, but he says he has all the tunes he needs. He’s not all that into clothes, he doesn’t like cologne, he would never wear a man purse. He has already been given an iPhone and an iPad and a kindle. A kindle…and suddenly you’ve got it. There’s a book that would be perfect for him – something he’ll definitely like but that isn’t so obvious that he would have thought of it himself. Something within his interests but that will also stretch him just a bit. It’s perfect! And so you go buy it, and wrap it (yes, the real book, not the ebook version) and bear it proudly to his house on Christmas Day. You can’t wait for that moment when you get to give it to him and watch him unwrap it. You do have one brief moment when you worry that this gift is so perfect that maybe you’ve actually given it to him before, but when he tears off the wrapping and smiles in surprise and delight, all of your fears evaporate like mist in the sun. You are filled up from within, happy in his happiness, glowing with the sheer pleasure of giving.

What does it take to give a truly great gift? First of all, it requires really knowing the person you’re giving to. What does she like? What are her interests, her passions? What does she need for work or want for play? What does she already have? What kind of gift will be so perfect and yet so completely unexpected? What gift will cause her eyes to light up because it’s just so her? Who is she?

Of course, a great gift also has to take into account who she is to you. What is your relationship like? Are you close? New friends, old friends? What kinds of conversations have you had, what kinds of things do you like to do together? What moments and memories have deep meaning for both of you? Who is she to you?

And any person who has given a really great gift will tell you that it takes a while to sift through all of these questions. It takes time to come up with just the right gift. While the answer may come in a flash of inspiration, it usually has taken some effort to get there. You’ve had to go round and round in your mind, thinking and mulling and pondering, before you stumble upon The Great Gift, before you recognize that wonderful thing that will be just perfect for her, especially coming from you.

Tonight is a night of great gifts. A child has been born, a son has been given. Tonight we recall together the journey of wise men from the East to the sleepy hamlet of Bethlehem, to the house of Joseph and Mary and the child Jesus. And we remember how these magi fell on their knees before this child, how they opened their treasure chests and gave him gifts – magnificent, wonderful, truly great gifts. These gifts showed that the wise men knew who Jesus was; he was Messiah, the anointed one, and so they gave him precious, costly gifts that were fit for one who would someday wear a crown. But these gifts also showed that the wise men knew who Jesus was to them. Gold for the king of kings who would rule over them, over all nations, with justice and mercy. Frankincense for the great High Priest who would serve as their intercessor and offer forgiveness of sins and the bread of life to all people.  And myrrh for the one whose sacrifice would offer them a new life in God and redeem the entire world.

And of course we know that the wise men had to make a great journey to this great moment of gift-giving. They had to walk, and ride, and sweat, and ache, and wander round and round in the wilderness to come upon the answer. I wonder when they knew what gifts they would bring.  Did the answer come upon them mid-journey in a flash of inspiration, coming only after long hours of hunching over a camel’s back, fighting off the sickening false sweetness of Herod’s smile, and staring, always staring, up at the skies? Or was it only when they reached their journey’s end that they knew for certain, knew in that sure place of truth-telling in the base of their gut, that their gifts were right for this child and this moment? Whenever it was that they stumbled upon these great gifts, they knew them when they saw them and offered them on their knees under the light of a star. And they were filled up with that holy light, shining with joy to have made just the right offering, to have given a truly great gift.

What gift will you give to Jesus? He is not, of course, an easy person to shop for. He is immensely satisfied with what he already has. He never worries about what he will eat or what he will drink, or about his body, what he will put on. You’ve heard him talk about the lilies of the field and the birds of the air, and so you’ve silently crossed the bottle of Veuve-Clicquot and the gift card to Abercrombie & Fitch off of your list. What book would you buy him that he doesn’t already know, what music would you offer him that he hasn’t already sung? What do you get for the man who not only has everything, he made everything? We may have a pretty good idea of who he is, and who he is to us. We may have even journeyed far to get to him, passing through the joys and sorrows of life, making up time after the left turns and the backtracking and the missteps that have led us away from him. But even at the end of all of this, what gift can we possibly offer him?

The answer is that I don’t know the answer – for you. But I have the sneaking suspicion that right now, the answer, for you, is one thing. There is one thing in your life that has been pulling at your attention, one thing that nudges your soul each time you pray. One thing – one great gift that you haven’t yet offered to Christ. It is not the same thing for each of us. My gift is not the same as yours, and both of our gifts might change next month. But let’s not worry about next month or the person sitting next to you in the pew or standing in the pulpit. Let’s just worry about you, right now, kneeling before this little tiny child. What gift can you give him?

Perhaps, like the kings, you have something of great value to offer him. Perhaps your gift is money to help fund the ministry and mission of this Church in Christ’s name. Maybe your great gift is the gift of your talent – maybe you have no gift to bring that’s fit to give a King, but you can play your drum for him, or sing a song for him, or paint or dance or write or build something for him. Maybe you are like Amahl from the opera Amahl and the Night Visitors and your gift is that one thing in your life that is a kind of surrogate support, that crutch without which you think you can’t possibly stand. Maybe your gift is the gift of friendship and mentoring to a student at the St. James School. Maybe if you were a shepherd, you would bring a lamb, and if you were a wise man, you would do your part, but what you can you give him, give him your heart. Or maybe Christ already has your heart, and now you want to give him your hands. Maybe your great gift is the gift of your time and your energy. Maybe your gift is trust. Maybe it is the gift of holy listening or of prayerful conversation. Maybe it is the gift of speaking Christ’s name in the world, of telling your story, his story, the Gospel story. Maybe it is your repentance, your forgiveness, your love.

And maybe you don’t feel like you have anything to give at all. Maybe you feel like you don’t belong at this cradle, that you’re an imposter, that surely you’ve followed the wrong star. Maybe you feel like a Gentile kneeling at the foot of a Jewish Messiah. If you do, fear not, you’re in good company. “Lift up your eyes and look around,” Isaiah says to you, “they all gather together.” We all come here at the feet of this holy child, Gentiles and Jews, rich and poor, white and black, gay and straight, men and women, and we all belong, not because of who we are, but because of who he is. And so we all have a great gift to give him, a gift that shows who Jesus is and who he is to us. So offer your gift before him – your perfect, truly great gift. “Then,” the prophet says, “you shall see and be radiant; your heart shall thrill and rejoice.” Then a “new light [will] shine in our hearts,” a light that will reveal God’s “glory in the face of [His] Son Jesus Christ.” And that light that glows from the sheer pleasure of giving is itself a gift, because it is the gift of proclamation, of witness to the entire world. And that is exactly what Jesus has always wanted. 

Preached by Mtr. Erika Takacs

The Feast of the Epiphany

Saint Mark's Church, Philadelphia

Posted on January 12, 2012 .

Name this Child

You may listen to Father Mullen's Sermon here.

On a hot August morning in the summer of love, at a little church, St Peter’s, on the corner of 244th Street and 138th Avenue in Queens, Fr. Rix Pierce Butler turned to my parents and godparents and said to them, “Name this Child.”  Most families in Queens didn’t have family names that they were especially keen to pass on and preserve, so my parents gave me names that they liked: Sean Edward.

Just yesterday, I turned to a young couple who I married here at Saint Mark’s more than eight years ago, and who now live in Oklahoma but who returned here for the baptism of their second child - a little girl who was born eleven weeks ago – and I did what an older version of the Prayer Book used to instruct:  the rubrics of the old book say, “Then shall the Minister take the Child into his arms, and shall say to the Godfathers and Godmothers, ‘Name this Child.’”

“Margaret Rose,” they answered me.

The newer version of the Prayer Book that we use here has dropped this instruction, along with the pretense that somehow a child’s actual parents are not responsible for seeing that he or she is brought up in the Christian faith.  There are lots of complicated, and no doubt good reasons that this detail has been dropped from modern liturgies, not the least of which is that we no longer expect that the person being baptized is an infant.  But since many children are still baptized in church, it has seemed a shame to me to fail to ask for the child to be named at that point. 

Margaret Rose’s names – her given, or Christian names, as they are sometimes called – are borrowed from her maternal grandmothers.  I often explain to parents at baptism that they don’t need to include the family name since God will not be looking us up in the phone book.  He knows us each by name, and in some cases, I expect, even by nickname.  He has no need to keep track of us in alphabetical order by last name.

And so the instruction has been given here many times: Name this Child.

Name this Child: Henry.

Name this Child: Claire.

Name this Child: Nico.

Name this Child: Maximillian.

Name this Child: Nathan.

Name this Child: Cornelius.

Name this Child: Jude

Just to call to mind the names that have been given in this church in the last few months.

Do you remember what happened when the angel Gabriel visited an old priest named Zechariah and told him that his wife would have a child and that this child should be named John?  The old man finds it heard to believe that his wife will give birth in her old age, and so he is made mute for the duration of the pregnancy. 

And on the eighth day after the child was born, it came time to circumcise him, according to Jewish custom, and to give him his name on that day.  After the baby’s foreskin was cut, his father should have recited a prayer of thanksgiving, but he could not.  He was silent, too, as a drop of wine was put into the child’s mouth.  Now it was time to recite the prayer that would give the boy his name.  And all those gathered expected that he would be named for his father, Zechariah.  But Elizabeth, his mother, tells them, “ He is to be called John.”

“But none of your relatives has this name,” they argue with her.  And they turn to Zechariah to ask his opinion.  And Zechariah, who must have been feeling a little sorry for himself, asks for a writing tablet, and he writes, “His name is John,”

And St, Luke tells us that “immediately his mouth was opened and his tongue freed, and he began to speak, praising God.”  He had named his child, just as God had instructed.

Now, Zechariah was a priest of the Temple, a descendent of Aaron, to whom had been entrusted the blessing that God wished to see pronounced on his people:

“The LORD bless you and keep you;

The LORD make his face to shine upon you and be gracious to you;

The LORD lift up his countenance upon you and give you peace.

“So they shall put my name on the Israelites, and I will bless them.” God had said to Moses.

Zechariah was not a high priest.  It did not fall to him to pronounce the name of God ten times in the inner precincts of the Temple on Yom Kippur.  But he knew something of the power of a name.  And when he was asked to name his child, it was not a casual thing to recall the angel Gabriel standing before him, with his wings still unfurled, and tell him the name by which his son would be known to God.

Name this Child: His name is John.

Just so, a few months later, still camping out in Bethlehem, the little family of Elizabeth’s cousin Mary, and Joseph, her fiancé, and their baby would have made arrangements for the circumcision of their child.  Joseph’s tongue had not been tied, his lips were not sealed, but how uneasy might it have been for him to say the words of blessing and thanksgiving that a father says for his son on this day, knowing full well that he was not the father of this child?  Did he argue with Mary about it the night before?

The shepherds wouldn’t have cared, but they had returned to their flocks.  Were questions asked before the ceremony began?  Or did a tacit agreement to leave the matter of parentage unmentioned hold sway?  Who was it that recited the kiddush over the wine after Joseph’s prayer of thanksgiving?  And who said this prayer or something like it:

“Creator of the universe, may it be your will to regard and accept this act of circumcision as if I had brought this baby before your glorious throne.  And in your abundant mercy, through your holy angels, give a pure heart to Yeshua, to Jesus, the son of… who?  Of Joseph?  Of Mary?  ...  who was just now circumcised in honor of your great Name.  May his heart be wide open to comprehend your holy Law, that he may learn and teach, keep and fulfill your laws.  Amen.”

Did the rabbi, or the mohel, or the cantor, or whoever it was that stumbled through those prayers with Mary and Joseph know what it was to name that child?  Could they tell in the speaking of his name that the world was shifting now beneath their feet?

Did Zechariah, however many miles away he was, perhaps bouncing his own son on his knee, feel the ancient blessing stirred inside of him? 

Could they tell, only a few miles away from Jerusalem, that they were now speaking with great ease and fluency a name as holy as the Name of God that they had meticulously avoided saying out loud, lest they should blaspheme and take that holy Name in vain?

Did they remember who it was who had named this child?  That like his cousin, John, his name had been delivered by message of the archangel Gabriel who told Mary that she would bear a son, and that she should name him Jesus?

But God delights to allow us all to Name this Child Jesus: to call him by his name; to know him by it, and to be known by him, by name.  Year after year, month after month, day after day, God allows us to Name this Child in our hearts… because to name him is to know who he is, and who his father is, and to claim the power of the Holy Spirit whose over-shadowing conceived him in the womb of his mother.

You and I will name other children.  Some of you have known the joy of naming your own children, and offering prayers of thanksgiving to the God who knows us each by name.  But when we Name this Child we speak the name of our salvation, and heaven’s portals open, and hell quakes with the echoes of the name that spells its doom, and the angels delight to hear the Name given to God’s Son.

So let us make only one new year’s resolution this year, and let us keep it together right now: Let us Name this Child, Jesus.  Name him as your Lord and Savior.  Name him as your friend and Companion.  Name him as your joy and your love.

Name this Child.  Name him Jesus, and then hear him call you by Name, and tell you that he loves you, and always has, since he, too, knows you by Name.

 

Preached by Fr. Sean Mullen

1 January 2012

Saint Mark’s Church, Phialdelphia

Posted on January 2, 2012 .

Searching for a Nativity

You may listen to Mother Tackas' sermon here.

For many years now, I have been searching for a nativity. I’ve never had a nativity set of my own, and I have yet to find one that I really like. Part of the problem, I think, is that I’m not entirely sure what I’m looking for. When I was a child, my family had a very simple white ceramic nativity that my mother had made. It was quite small, with just the figures of Mary, Joseph, Jesus lying in the manger, and one angel keeping watch. This nativity always seemed very pure and precious to me, and we put it out year after year even after the baby Jesus lost an arm somewhere in his journey to or from the attic in the Christmas boxes. Now my grandmother also had a ceramic nativity set, but hers was far grander and more ornate, in bright, bold colors with tall, intricately-painted wise men and shepherds and all. And I like both of these sets, but I’m not sure which kind I’d like for myself? Do I want something rich and romantic and Renaissance-y, like the crèche here at Saint Mark’s? Or do I want something simple and minimalistic? Or what about something rustic and hand carved, like the olivewood sets from the Holy Land? I just don’t know! I know I can certainly cross some nativities off my list, like some of those I’ve seen floating around the internet this week – the supercute “kittycat” nativity, for example, or the set that depicts Mary and Joseph as emperor penguins. I can do without the Irish nativity where everyone is decked all in green; I can definitely do without the nativity made of carved butter, or – the worst! – the all-meat nativity, with a manger made of bacon that cradles a tiny swaddled sausage. One hopes that the sausage is turkey sausage at least….

Well, one thing is for certain – in my search for a nativity set, I will almost certainly end up with a set that depicts the nativity stories from both the Gospel of Luke and the Gospel of Matthew. I’ll want a set that has Luke’s shy shepherds and singing angels…and Matthew’s wise men from the East that I can move closer and closer to the cradle as we approach the Feast of the Epiphany just like we do here in church. I’ll want it all – the shepherds and the wise men and the stable and the hay – even though Jesus was probably really born in a cave and laid in a hewn-out stone drinking trough and even though the shepherds and wise men don’t actually appear in the same story in the Bible. Doesn’t matter – I may not know what I want my nativity to look like, but I know that I want everybody to be there. I want the whole story – the whole picture.

But is this really the whole story? Do the nativities of Luke and Matthew really show us the complete picture? And the answer – somewhat surprisingly – is no. Because there is another nativity story, here in the prologue to the Gospel of John. You have to search for this nativity, you have to dig around for it a bit, but it is most certainly there. “In the beginning was the Word, and the Word was with God, and the Word was God…And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father’s only son, full of grace and truth.” There is the story of the nativity in John’s language, spoken in poetry, clothed in mystery. But how does this story add to our image of the nativity? What does John’s nativity look like?

Well, first of all, it’s big. Really big. It is the entire universe, in the beginning, black as pitch and without form, where the earth is “wild and waste” and darkness moves over the face of the deep. And into that darkness, God speaks a Word, a Word that has always been on the tip of God’s tongue, a Word that is God. “Y’hi or” (because in our nativity God always speaks in Hebrew)….and suddenly and miraculously, there is light. There, in the center, one single flame, burning its way into the darkness, even though the darkness, which is always so self-absorbed, doesn’t even notice that something new has been born. And that light continues to burn, bright and steady, as the years go by and the scene in our nativity changes from a garden to a wilderness to a promised land, as prophets and kings and mothers enter our nativity and leave it again, as a temple is built there and is destroyed and another built in its place. And in the midst of all of this, the light burns, with a constant, and faithful, and righteous light. Sometimes men and women walk into the center of our nativity, point to the light and say, “In the wilderness, prepare the way of the Lord” and “Behold, a virgin shall conceive!” Sometimes others pay attention to them and sometimes not. And still the light burns. Until finally, after centuries of shining into the darkness, the light in the center of our nativity is surrounded by other words and other lights, as the glow of the angel Gabriel settles around a young girl named Mary, and he speaks to her words of promise and hope and challenge: “You will conceive in your womb and bear a son, and you will name him Jesus.” And the light shines on a woman with bowed head who says, “Be it unto me according to your word.” And the Word is made flesh and grows in her womb, and is born this day in the city of David, Christ the Lord.

This is the nativity of John – a nativity so enormous that it encompasses the entire universe – every shining star, every nebula and supernova. It is a nativity so complete that it shows us the entire scope of history, down to each prayer, each breath, each blade of grass. And yet, for all of its cosmic immensity, it still leads us to the same place, to a tiny, simple manger – to God’s choice, God’s infinitely mysterious, inexplicably generous choice to take on a human life to redeem you and me. This is the magnitude of this morning, this is what we kneel before at this crèche – a nativity that is precious but also powerful, beautiful but also terrifying, simple and pure and majestic and mighty. This is the nativity of John, of Luke and Matthew, of Mary and Joseph and the Father, the Son, and the Holy Ghost; and in this nativity we find what we’ve all been searching for, the eternal Word made flesh, God among us, a babe in a manger, our Lord Jesus Christ.

Preached by Mtr. Erika Takacs

Christmas Day 2011

Saint Mark's Church, Philadelphia

Posted on December 27, 2011 .

Hero of Bethlehem

You can listen to Father Mullen's sermon here.

For a few months now, I have been telling more or less the same story about Bethlehem to various different groups of people.  It is not the story of Jesus’ birth at Bethlehem; it is the story of the recent visit twenty-two of us from Saint Mark’s made to that little city in the West Bank, during our recent pilgrimage to the Holy Land.  And the hero of the story - if you want to call it a hero – the hero is me.

It’s a story that takes place entirely within the church of the Nativity – the ancient church that sits just off Manger Square in Bethlehem, and that marks the spot where Jesus is said to have been born.  That precise spot is actually marked, not by an X, but by a fourteen-pointed silver star set into the marble floor, with an altar over it.  Silver lamps, very much like the lamps that hang in front of the altar here at Saint Mark’s, hang not above but beneath the altar in Bethlehem, over the star.  All of this is found in a grotto – an underground chapel that you reach by waiting in a long line of people upstairs in the main church, in the south aisle.

The day we were there it took about 45 minutes of standing in line to pass through the first little doorway that leads to an upper chapel, beside the high altar of the main church.  Inside the upper chapel, to our left there was a semi-circular stairway, like a miniature amphitheater, if you can picture it, of maybe five or six steps that lead to another little doorway through which a few more steps lead down into the grotto, where eventually you can reach the altar, get down on your knees, stretch out your hand beneath the silver lamps, and place your hand in a hole in the center of the fourteen-pointed star to touch the stone, a few inches below, in the place where it is said the Virgin Mary gave birth to the Little Lord Jesus.

All of this is lovely.  Except for the crowd of people, every one of whom believes it is his or her Christian birthright to visit the place where Jesus was born.  And every one of whom thinks he or she should probably get to the grotto before anyone else.  So, we found that when we passed through the first little door into the upper chapel to approach the semi-circular steps - which functioned like a funnel that was basically too small to allow the flow of people in - things got a bit tight, and what had been a line of people, became more of a crush of people.

The situation was not helped when a security guard tried to escort a large group to the front of this crush of people, right to the mouth of the funnel.  I believe that in the Holy Land this is referred to as “cutting in line.”  This special group may have been special to the security guard, or to the priests who ran the church, they may even have been special to Jesus for all I know, but they were not special to us.  No one who had been waiting on line - at that point for nearly an hour - appreciated this group cutting in line.  And what had been a crush of people now became a little more like a mosh pit.

Perhaps I exaggerate.

But at the time the only thing that seemed exaggerated was the pushing and shoving of people who wanted to get to see the place where Jesus was born, and to place their hands on the stone beneath the silver star, under the hanging lamps.

I was appalled.

I began to recite in my head Hail Marys, over and over, thinking not only that it was an appropriate prayer, but that it was a pious and holy thing to do.  And I pictured myself as the only pious and holy pilgrim in this crush of madness.  At this point I could have cared less what had become of the other twenty-one pilgrims in Saint Mark’s group.

And here’s what I did: I kept looking back over my shoulder, calculating, in my disgust, how I could make my exit from this place, from this crass shoving and pushing.  I tried to plot an exit route, back whence I had come.  I thought to myself that it was not worth it - debasing myself and my quite well-behaved faith - just to stoop at the place that may or may not be the place where Jesus was born.

The problem with my exit plan was the little door we had already passed through to get into this upper chapel.  Trying to swim upstream through the crowd, as it were, seemed nigh impossible to me, and the thought of squeezing my way in the wrong direction back through the doorway and into the main church seemed like challenge even the hardiest of salmon wouldn’t have tried.  So I soldiered on to the semi-circular steps, steeling myself as others pushed behind me, making myself as big and square-shouldered as I could, even glaring from time to time at others who made their way past me, wishing to send with a burning signal some sign to them that they had trampled on my holy patience and were themselves like unto the lowliest and filthiest shepherds that might have crowded round the manger that first Christmas night.  Whereas I was a wise man: quite possibly the wisest man to be found in a hundred yard radius… at the very least.

Eventually I made my way down the funnel-steps through the second little doorway and into the grotto, where, of course, a host of so-called pilgrims were now angling toward the altar and falling to their knees in order to reach out their hands, one at a time, into the opening at the center of the silver star and feel the place where Christ was born.

To me, nothing seemed more far-fetched than that Christ could be born in such a place, or that he could be born for such a gaggle of selfish, rude, and inconsiderate people.  And I would have none if it.  Without pausing even to pray, I circled wide around the altar, avoiding the crowd, and rushed up the stairs on the far side that lead out of the grotto and back into the relative sanity of the church.

Once outside the church, when our group was gathered, I was only too happy to pronounce my righteous indignation in the most sneering way.  And I fashioned myself, in my mind, in every way the hero of this episode – I was one who would not push his way through the crowd, who would not put his own desire ahead of another’s in order to reach a destination that may or may not be a truly holy place.  I would not lower myself to the level of those other pilgrims whose enthusiasm for their faith had clearly gotten the better of them.  I would gladly have left, I let it be known.  Yes, I would have walked right out, if only I could have swum upstream through the crowd, and retraced my steps.

But, faced with no choice but pressing onward, I certainly was not going to linger in the precincts of the grotto where the sniveling simpletons, who actually believed beyond the shadow of a doubt that here was the place where Jesus was born of Mary, insisted on reaching their hands into the opening in the fourteen-pointed silver star… as if… the Prince of Peace would have anything to do with this lot of hooligans!

And as we drove away from Bethlehem, I think I cradled my head in my own hands, as I shook it in dismay, thinking about the poor state of Christians, and the poorer state of the Christian faith, and wondering how it was that Jesus could tolerate followers like those I’d just encountered.

The more I have told that story, the more heroic I have become in my own mind, as my rectitude compares so favorably to the dubiousness of everyone else in the story.  And in my mind it became clearer and clearer to me that I was the best thing that had happened in Bethlehem, since… well in about 2,000 years!

That is, until Christmas started to creep up on me…

…and the possibility that I am not the hero of the story, and never was meant to be, began to dawn on me along with the uneasy suggestion that when my rectitude compares so favorably to the dubiousness of everyone else in the world, then maybe – just maybe - I am looking at myself in a rose-tinted mirror, as it were.

There is, you see, no hero of Bethlehem, and when any of us begins to make ourselves the hero of Bethlehem, then we are treading on dangerous ground.  On Christmas there is only the question of whether you are willing to go to Bethlehem, or not… and what you do when you get there.

That is why tonight, here at Saint Mark’s, and in virtually every Christian church, on every continent, whether it is winter or summer right now; warm or cold; whether you speak in English, or Swahili, or Greek, or Aramaic, or Japanese; whether there are palm trees growing outside or pine trees… nearly every Christian church has transformed itself, for one night only, into a miniature Bethlehem - for those who wish to come and see the babe lying in the manger.

One of the great, open secrets about Christmas, that we nevertheless have to re-learn year after year, is that Bethlehem can be built almost anywhere – nearly overnight – if we wish.  And we have come here tonight to build Bethlehem.  You are all standing in Manger Square, and we have got as many twinkling stars in the sky as we could light.  Over there, the wise men have begun their journey.  We have provided, if not a choir of angels, at least an angelic choir.  Let’s call the acolytes shepherds.  And of course there is the manger, with Mary and Joseph, and the Baby Jesus.

And it turns out that Bethlehem – no matter where it has been built – poses nearly the same question to everyone: What are you going to do now that you are here?  Are you going to come to see Jesus?  Or, are you going to make the same mistake I made and conclude that somehow this journey to Bethlehem is about you?  That you are meant to be either the beneficiary of the visit or the hero of the story?

Are you the reason you are here tonight?  And is your pew-neighbor’s elbow, that keeps jabbing you in the side, beginning to make you wonder if you should leave at the first chance you get?  Is the head of the tall person who sat in front of you causing you to look back over your shoulder to plot an escape route during the next hymn?  Do you wonder if you could swim upstream at some point in this service and find your way back to the world outside here, where there is surely a Christmas party you could go to?

But the question Bethlehem poses isn’t only about tonight.  Because we all have our weaker moments, our less proud moments, even on Christmas Eve...  Even when you have travelled half way around the globe to visit Bethlehem and all you can do is conclude how much holier you are than everyone else around you.  The truth is that many of us do this with our faith all the time.  We say it is about Jesus; but really, we make it about us.  And if we’re not getting what we came for, then don’t expect us to stick around Bethlehem very long.  Even if we can’t find a way to swim upstream and get out the way we came, then you better believe we are not going to stick around the grotto and go sticking our hands inside stars!  We are going to find the fastest way out, and the best story to tell of why it was so virtuous of us to leave so soon.  We are going tell ourselves that we are the heroes of Bethlehem.  That’s what I did.

But really… can you believe I would be stupid enough to stand in that line for more than an hour…

...that I would put up with all that pushing and shoving…

…that I’d have administered all those dirty looks…

…that I’d have said all those Hail Marys…

...that I’d finally made it down the steps, and through the little door…

… I’d finally entered into the grotto – the place I’d traveled thousands of miles to see, where I might never be again…

… can you believe that I was only steps away…

… all I had to do was drop down to my knees…

…and stick out my hand…

… and reach into the place - marked, lest I should miss it, by a silver star, illumined by sacred lamps, sheltered by an altar

but, instead… I walked away from this… in a hurry?

And this is how I should leave Bethlehem?

What might have happened if I’d stopped at the place where Jesus had been born…

…and instead of uttering my Hail Marys as an antidote to the world around me…

…I’d found a better prayer to offer to God?

… a prayer of just how wonderful it was to be in Bethlehem in the first place – to have the freedom and the resources to get there…

… a prayer of thanksgiving for all God’s given me…

… a prayer for healing the things in me that need to be healed…

… a prayer for forgiving in me the things that need forgiving…

…  a prayer for helping me with the things that need helping…

… a prayer of love and concern for others around me…

… a prayer of care for the earth God has given us…

… a prayer for peace in a world that is drowning in war and violence…

But I left Bethlehem without saying any of the prayers….

… which is a lot like visiting Bethlehem without really visiting Jesus.

And tonight, tonightwe have built Bethlehem here.  And I believe that perhaps God is giving me another chance to visit Bethlehem, and to make a better visit of it.

Yes, tonight we have built Bethlehem here… and of course the same question is staring you in the face, as it is me:  What are we going to do now that we are here?

Are you we going to wait and see if we get what we want out of this visit?  Or are we here to see Jesus?  I sure I hope I get it right this time!

There is no hero of Bethlehem – and it certainly wouldn’t be me or you if there was - God does not need a hero tonight, or any night of the year.  There is only this child in the manger… and a thousand reasons not to stop and worship him, not to bend low and adore him… but to plan our exit…  and get on with our lives, because we foolishly think it is all about us.

But for one night only we have built Bethlehem here…  and it’s not about me or about you… and there is only this question:

Now that we are in Bethlehem, are we going to stop, and be with Jesus, and let it be about him?

 

Preached by Fr. Sean Mullen

Christmas Eve 2011

Saint Mark’s Church, Phialdelphia

Posted on December 27, 2011 .

George Washington Memorial - 2011

The Battle of Trenton, at the end of 1776, was, as you all know, a decisive turning point in the War of Independence.  The Continental Army had earlier suffered stinging defeat in New York, and New Jersey didn’t look very promising. By late December of that year the entire revolutionary effort looked to be in doubt.  To make matters worse, many of the colonial soldiers’ enlistments were set to expire at the beginning of the new year, and many of the men must have imagined cutting their losses and returning home to try to salvage what remained of their lives, their fortunes, and their sacred honor, in the aftermath of this misadventure.

It was the success at Trenton that changed the momentum of the war and set the cause of independence on a course for success.  I won’t recount for you here the details of the battle – which many men here know, I’m sure, with greater clarity than I do.  But I will recall one miniscule detail of the march to Trenton, after Washington and his men had already successfully crossed the icy Delaware. 

Somewhere near Jacob’s Creek, about 12 miles from Trenton, while General Washington was directing the movement of artillery from horseback, the hind legs of his horse buckled and the horse began to slip backward down an ice-covered slope.  Washington, ever the horseman, grabbed the horse’s mane, yanked his head upright, shifted his own weight in the saddle, spurred his horse forward, and managed to prevent the horse from careening down the ice.  He recovered his stature, stayed in the saddle, and continued to oversee the movement of the artillery.[i]

It’s reasonable to surmise that there were Troopers nearby, since they were with Washington on the way to Trenton.  And I like to imagine that the Troopers’ confidence in their General was bolstered by his expert horsemanship.  Certainly from a historical perspective, as the most recently named, Most Improved Rider of the Troop, I’d have been impressed!

But we know how easily and how often history turns on miniscule events.  Who knows what would have happened if the march to Trenton, already hours behind schedule, had been thwarted because of the unauthorized dismount of its commanding officer?

As it happened, Washington and his men caught the Hessians who manned Trenton by surprise, and in 45 minutes of fighting claimed a decisive victory, then turned back to return to the relative safety of Pennsylvania on the other side of the Delaware.

Once back on this side of the river, Washington had a pressing task at hand: to convince the men whose enlistments were about to expire to re-up, which he did, sitting on his horse and offering a $10 bounty in return for signing on for an additional six weeks of service in the Continental Army.

Picture Washington giving a speech to his men while mounted on his horse.  As one soldier described it, the general “told us our services were greatly needed and that we could do more for our country than we ever could at any future date and in the most affectionate manner entreated us to stay.”[ii]

At first just a few men stepped forward.  As the others looked at Washington, I wonder if they called to mind that scene from just a day or two before when it had seemed the illustrious general was about to be toppled from his horse to slide unceremoniously into a half-frozen creek.  Did they recall his strong fingers grasping the horse’s mane and holding his head up?  Did they see his sure legs grip the horse’s sides?  Did they remember the way his shifted his weight just so in the saddle to help the horse regain its balance?  Did they hold in their minds eyes the vision of that horse spurred forward, steam snorting out its nostrils, ears forward, its eyes alight, and its rider sure and confident and upright, taking command of the work that needed to be done to assure the victory they had crossed the river to accomplish?

Who knows what the men thought?  But every one of them eventually stepped forward to re-up, and the rest of how things played out in the war, is, as they say, history.  And perhaps throughout the years of war that lay ahead of them his soldiers remembered the sight of that sure horseman on his steed, bringing victory where others would have found only defeat.

I don’t know for sure, but I very much doubt that the papers that reported the successful river crossing and the victory at Trenton included any word about George Washington’s horsemanship.  But if they had, here’s how the headline might have read:

Horse slips, Washington doesn’t fall.

Now, this sounds like a pretty boring headline, but it is at the heart of what we revere about Washington: when the going got tough and things looked bleak, our man stayed on his horse.  It certainly would be good press for any Trooper!

Now think for a moment about that reading we heard from the Revelation to Saint John the Divine, about war that breaks out in heaven.  If you think about it, and put aside all the hoopla about a great red dragon with seven heads and ten horns, and seven diadems on his heads, this is, more or less the headline for the war in heaven:

Dragons attack, angels win.

It is also the headline that every solider who marches as to war hopes will be told about him:

Enemy fires, our boys are safe!

It follows, of course, the general contours of the Christian Gospel, which can also be reported in headline form:

Christ hung on a Cross to Die: Rises from the Dead.

And the reason the image of Jesus hanging from the Cross has been branded onto our memories is because we need that image, too, in the time that lies ahead of us.  We need to be reminded of Christ the sure rider, as it were, on his Cross: confident and upright, taking command of the work that needs to be done to assure the victory he has crossed the river to accomplish.

It is no wonder that very shortly after he died, in 1799, it became popular to revere George Washington with an enthusiasm usually reserved for saints.  And it was not long before the image of the “apotheosis of George Washington” produced.  This image, which literally means “George Washington becoming a god” is what graces the rotunda of our nation’s capitol, where Washington, draped in royal purple, is flanked by Victory and Liberty, surrounded by figures representing the thirteen original states.

Great debate has been waged about the matter of Washington’s faith: how strong it was, or whether he had any at all.  The rector of this church, William White, once said that no amount of recollection could bring to his mind “any fact which would prove General Washington to have been a believer in the Christian revelation.”[iii]

But what we know or understand about Washington and the inner workings of his heart and mind actually pales in importance beside the image of him as the strong rider who will not be unseated from his horse, who will lead his men to the victory that they crossed the water to accomplish, and defying all odds, achieving that victory not only in Trenton but in the grand battle for freedom.

And in that image, we see, too, something true about our faith in Jesus Christ, the inner workings of whose heart and mind are unknowable to us, the mysteries of whose birth remain much talked about, the meaning of whose death is much debated…

All of which pales in comparison to the image of that sure rider, as it were, on the Cross, who will not come down from it to save his own skin, but who remains there to save our souls, who will lead us to the victory he crossed the water to accomplish, and whose triumph is a freedom more sublime than any even the great General Washington could have won for us: freedom from the fear of death, the tyranny of the grave, an eternity of hopelessness…   For which we give thanks to God now, and for as long as our voices will praise him.

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

 

Preached by Fr. Sean Mullen

at the Washington Memorial Service of

The First Troop Philadelphia City Cavalry

18 December 2011

Christ Church, Philadelphia

 

 


[i] Chernow, Ron; Washington, A Life; 2010, New York, Penguin, page 274

[ii] Ibid. page 278

[iii] Ibid. page 130

Posted on December 19, 2011 .

Gabriel's Message

You may listen to Fr. Mullen's sermon here.

The angel Gabriel is the best known of all the angels, and one of only two angels actually called by name in the Bible.  Many people know that Gabriel is one of the Archangels, but what they don’t know is that the Archangels had formed, for a while, a band, who had a modestly successful touring career, playing in clubs and smaller venues around heaven.

At about the time of the birth of Jesus, Gabriel was in a bit of a rough patch because the band had recently broken up.  Uriel and Raphael preferred to go fighting dragons with Michael, and were off in the far-flung reaches of heaven tracking them down.  But Gabriel wanted to keep on making music, and so decided, with God’s permission of course, to pursue a solo career.  Truth to tell, God was pleased with this outcome because he’d always thought Gabriel was a superior musician to the other three and would do better on his own.

So Gabriel spent time practicing his horn, and working with a vocal coach to develop his own approach to song interpretation, since he didn’t want to be just another Sinatra-wannabe.  But before he could even begin to think about arranging his first gig, Gabriel was summoned by God and given a mission.  It had to do with a decision God had made to send his Son down to earth.

The mission involved a two-pronged sortie that would involve a host of lesser angels as well, under the command of Gabriel, who would be sent to a field to notify shepherds of the news.  The news was to be delivered in the traditional angelic way – in song, with lots of “Glorias” - so Gabriel was very comfortable with all the arrangements, although he had to admit that it seemed odd to single out a bunch of shepherds abiding in a field who’d be keeping watch over their flocks by night.  But Gabriel, ever-faithful, was confident that God had his purposes, and that all would work out well.

Still, it gave him pause to think about the particulars of the plan.  No one is as close to the secrets of the triune God as archangels, after all.  No one has gotten as close as the four archangels to the reeling divine Presence: never static, but sometimes only imperceptibly moving; never sleeping, but sometimes deeply still; never distant, but sometimes inexplicably elusive; never divided, but always, mysteriously knowable as Three-in One.  The mysteries of God that trouble men do not so much trouble angels, who have become accustomed to God’s ways.

But God’s plan to send his Son to earth, to be born of a human mother, in poverty and near obscurity, to let him grow up in a human family, to make human friends, to feel human feelings, to suffer human injuries, to know human limitations, to speak only in the limited ways that humans speak, to work with the commonest of men, to consort with the most questionable kinds of women, etc, etc.  And to do all this without a retinue of angelic protection…  All this seemed risky to Gabriel; it seemed a little too much like an idea that had come from the mind of Frank Capra, and not enough like a plan that had sprung from the fount of all wisdom.  But it is not the business of angels to question God, nor is it their nature.  So Gabriel received his instructions and began to go about his work.

And, of course, Gabriel knew about life on earth.  He’d heard from the sentries who returned from their regular deployments at the gates of the Garden of Eden, how much the humans had blown it.  How we had traded paradise for selfish indulgences, because we wanted to be able to make decisions for ourselves.  To an angel, this thinking is pure foolishness, since angels cannot choose to love God or not, they are simply hard-wired to do it.  And although it would be deeply un-angelic to actually look down their noses at anyone, the angels were a bit mystified at the regular human insistence on doing things our own way – it seems so childish to angels.

Yes, Gabriel knew that the world was a difficult place, nothing like it had been in the old and early days before the apple.  And when he thought of this he was wistful for the company of his old companions, Michael, Uriel, and Raphael, and worried about them because he remembered that slaying dragons was not child’s play, even though to many it sounds like just that.

And he reflected that on his own mission he would have to be on top of his game, since humans were not famous for heeding God’s word, not well known at all for their compliant willingness to accept God’s plans.  Not ready to bend to God’s intentions, no matter how loving those intentions are.  Humans cling to the notion that they know best.

And God’s plan had an interesting feature that involved this young girl named Mary.  Gabriel reviewed the scant dossier on her, which gave him not much to go on.  Why had God chosen this girl?  What made her so special?  It was hard to say.  And the note in Mary’s file about rumors of her so-called Immaculate Conception brought a smile to Gabriel’s lips, since he knew that such rumors were what you might call hard to prove.  But he liked the look of this girl, and he had to concede that she seemed different to him, special somehow.  And once again, he trusted God’s judgment.

It was not difficult to recruit a first-rate chorus of heavenly hosts, for amongst angels good tenors are not as hard to find as they are here on earth.  Gabriel went to work on special melismatic arrangements of the Glorias they’d be singing, and after rehearsals he conducted regular study groups with the lesser angels to explain the entire plan to them.  This phase of preparation was actually a bit more intense than you might imagine, since it took a while for all the angels to be convinced that this plan of God’s to be born in a manger, and raised as a child, dependent on his mother to nurse him, on his earthly father to protect him – that this plan was actually Good News.

The angels realized that although no one knows the secrets of God the way they do, even they had something to learn about God’s love.  And as they talked with Gabriel about it, they could almost feel the depth of God’s love for these difficult creatures he had made on earth, just a little lower than the angels, but enough to make a difference.  They could sense that tingling sensation of God’s love being made manifest that they had felt so many times before.  And when they began to picture in their angelic imaginations the infant child wrapped in swaddling clothes and lying in a manger, they found that they were eager to sing long, legato Glorias, and they began to think it was a shame that they’d only be singing for a bunch of shepherds.

And then Gabriel told them about Mary, and when they saw her picture, it wasn’t just that she was beautiful, there was something else that made them envious of Gabriel, that he alone would make the annunciation to her, while they’d still have nine months of rehearsals until they were off to sing to shepherds.  They could sense, from Gabriel’s description of Mary that she was, as he said, full of grace.  And they knew that this was a rare thing in any of God’s creatures – even among angels.  For to many had God given a measure of grace, now and then more apparent; but racking their minds they could hardly think of another creature whom God had filled with grace, and certainly no one had ever been so highly favored as to be chosen to be visited by the Holy Spirit, overshadowed by the Most High, and to give birth to the very Son of God.  So when they talked of Mary among themselves, they spoke in softer, reverent tones, and they all wished that they could go with Gabriel on that fateful day.

But only Gabriel was to go to see Mary.  And he had been working on his speech, in order to say the most with the fewest possible words (angels being almost the exact opposite of preachers), and he had it down nicely, he thought, as the day approached.

And in the sixth month, following the directive given to him by God, the angel Gabriel set out to Nazareth, a town in Galilee, to visit this young virgin named Mary, who was espoused to a man whose name was Joseph.

Having winged his way to Nazareth, Gabriel arrived at Mary’s home, and so as not to frighten her, came to the door and knocked.

“Hail, Mary!” Gabriel said when she answered, “the Lord is with thee!”

And despite her confusion, Mary invited this unusual and handsome creature in, and offered him tea.

“Fear not,” said Gabriel, using a customary angelic greeting, because people were so often frightened by the appearance of angels.

But Mary was not frightened at all.  Perplexed, to be sure, but not frightened.

And Gabriel delivered his message, including the instruction that the child should be called Jesus.  And he explained about the Holy Spirit and the overshadowing.  He told Mary that her child would be the Son of God, and he told her about Elizabeth’s pregnancy, and he finished with a little rhetorical flourish that he was rather proud of: “For nothing will be impossible with God!” he said.

And Mary, as if to demonstrate that she, indeed, was full of grace, uttered that most graceful response, “Behold,” she said, “the handmaid of the Lord.  Be it unto me according to thy word.”

And the scriptures tell us that then the angel departed from Mary.

But, in fact, another exchange took place between the virgin and the angel before he left.

You remember that Gabriel is a musician.  And he had come prepared, on this mission, not only with a song of his own, but with a song he had written for Mary to sing.  He knew that she was young and uneducated, but he guessed that even if she was untrained, she probably had a pretty voice, as girls her age so often do.

So he’d written this song for her, and he wanted to teach it to her before he went: a song for her to sing during the months of her pregnancy, a song to sing to her newborn son, a song to sing as she rocked him to sleep.  A simple song was all she needed.  And he reached into the folds of his robes to pull out a little parchment onto which he had inscribed the words, and to find his horn, to teach her the melody.

As he did so, he explained to Mary that he’d written a song for her.  And although it seems astounding to decline the gift of a song from an angel – and even Mary, herself, could hardly believe the words that came out of her mouth as she said “No thank you” to Gabriel - it is true that she declined the gift of his song.

She explained to Gabriel that she had a song of her own: that with his arrival she had felt it forming deep in her soul. 

And Gabriel, being a dignified angel, bore her refusal with dignity, and turned to Mary, and asked her to sing her song for him.

But again Mary declined, explaining to Gabriel that her song was a song not of the angels but of us men and women, who are, we have to admit, a little lower than the angels.  And Mary thought it right to reserve her song to be sung for the first time for her cousin, the happy news of whose pregnancy Gabriel had just brought to Mary.

And Gabriel thought this an excellent idea, and was a bit amazed at the astounding grace of this virgin girl.  He bowed to her before departing, so that he, for a moment, was a little lower than she.  And he asked her, as he bowed, if she would tell him at least how the song begins.

And she bent to his ear and whispered the soft first notes of her song to him:

Magnificat anima mea:

My soul doth magnify the Lord!

And Gabriel smiled a broad angelic smile, and he stood upright to regain his composure, and he unfurled his elegant wings, and as his heart raced he departed from the young virgin, amazed that for the first time since the beginning of time he had heard a song that could rival any song of the angels, which was fitting, since it accompanied good news that rivaled any news ever before delivered by an angel: that a virgin shall conceive and bear a son, that unto all mankind a child will be born and he shall be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace!

 

Preached by Fr. Sean Mullen

18 December 2011

Saint Mark’s Church, Philadelphia

Posted on December 19, 2011 .

The Power of Pink

You may listen to Mother Erika's sermon here.

How do you make something pink?  Well, it depends on what the “something” is, of course, but the easiest way to make pink is to start with something white and add in a little red. For example, you can start with a palate of white oil paints and swirl in just the tiniest crimson drop. You can shine a red stage light overtop of a white one. You can squeeze one pinch of red food coloring into cream cheese frosting. You can place a fresh, white carnation into a vase filled with red-tinted water. And there are other ways to make pink. You can add more water to wash out a red watercolor. You can leave your favorite red t-shirt in the wash with your white socks. You can walk your own little nose outside on a cold day, or press and pinch your lips together like before a ball in a Jane Austin novel. You can suck on a candy cane until all of the stripes run together, or you can tell your new love how beautiful she looks in the candlelight and watch her cheeks begin to glow.

But how do you make a Sunday pink? Well, you start by taking out these stunningly beautiful vestments. Then you arrange beautiful pink roses and light the third candle in the Advent wreath. And you might imagine that all of this pink comes from starting with some white and adding a bit of red to it – taking the white of the resurrection that we celebrate each week on this, the Lord’s Day, and mixing in a splash of Holy Spirit red, a drop of that “Spirit of the Lord” from today’s lesson from Isaiah. But the more proper, liturgically correct way to think about the color of this Sunday is that we start with the deep violet of Advent and add in a drop of incarnation white, one pure white dewdrop of Christmas morning, to create the color rose.

The real question, though, is not how you make a Sunday pink – or rose – but why you make a Sunday pink. What is the purpose of all this rose on this third Sunday of Advent? Many of you will know that the name “Gaudete” Sunday comes from the first word of the ancient Introit appointed for today: Gaudete in Domino semper: iterum dico, gaudete, or, “Rejoice in the Lord alway, and again I say, Rejoice!” This text from Paul’s letter to the Philippians has served as the opening scripture for this service for centuries, and it reminds us, right at the midpoint of this season, of the Advent we are preparing for – the Advent of the light of the world, the coming of the Word made flesh, God incarnate, Jesus Christ. And why would we not rejoice in that happy reminder? “For Christ is coming, is coming soon, and night shall be no more. We’ll need no light, nor lamp, nor sun, for Christ will be our all.” In the middle of this Advent season of waiting, preparation, waiting, looking, watching, and again I say waiting, this Rose Sunday reminds us to wait with a smile on our lips and a song in our heart. Like its twin in Lent called Laetare Sunday, Gaudete Sunday in Advent reminds us not to let the burden of heavy violet become so great that we cannot still dance. Gaudete Sunday opens a door in this season of solemn preparation and lets a fresh breeze blow through, warmed by the morning sun and sweetened by the scent with roses. 

But here we must be careful – because while Gaudete Sunday is about the easing of the violet Advent solemnity, it is not necessarily easy. The rejoicing of this day is not simple. We do not rejoice this day because everything is fine and life is perfect – we rejoice because God tells us to. “Rejoice always, pray without ceasing, give thanks in all circumstances; for this is the will of God in Christ Jesus for you.” This is God’s will for you, says the apostle Paul – to rejoice all the time, to pray all the time, and to give thanks all the time. But there is nothing easy about this. How can we rejoice all the time? How can we possibly rejoice when we hear about entire populations decimated by famine in Africa? How can we rejoice when Syrians are killed for speaking their minds and fighting for freedom? How can we rejoice when a police officer is killed and an entire college campus held hostage by one disturbed man with a gun? How can we rejoice to hear tale after tale of the sexual abuse of children, of the bullying and persecution of gays and lesbians, of the rising suffering of the poor in this country? How can we rejoice when we are newly diagnosed or dying, when we have sinned greatly and caused the one we love terrible pain, or when the sound of sleighbells and the smell of gingerbread this time of year remind us that we are all alone? How can we rejoice in the face of all of the oppressed, the brokenhearted, the captives and prisoners and those who mourn? Rejoice always? Bah, humbug.

But I have met someone who does rejoice always. When I met Archbishop Desmond Tutu, and heard him speak, I saw a man filled with a kind of joy unlike any I have ever seen. Now I cannot say for certain how he got to be that way, but my suspicion is this: that Desmond Tutu understands that these three imperatives of Paul must go together – rejoice always, pray without ceasing, and give thanks in all things. These three commands support each other – take out one piece and the whole tower falls. I have only met Desmond Tutu twice in my life – once at Christ Church, Alexandria, and once at Virginia Seminary. He came to Christ Church to attend a reception for the clergy resident program of which I was a part, which just happened to be on my first day on the job – wow! But what I remember more than anything else about that day was that upon arriving at Christ Church that afternoon, Archbishop Tutu immediately went into the church to pray. He stayed in a pew for hours that afternoon, kneeling, in T.S. Eliot’s words, “where prayer had been valid” for hundreds of years. It was only when the Archbishop was finished with his prayers that he came in for the reception. Pray without ceasing.

It is this foundation of prayer, this running dialogue with God, that allows Desmond Tutu to live into the other two imperatives. Because, although he is a man who has seen suffering like most of us will never see, Desmond Tutu is also a man who almost literally glows with gratitude. When I saw him speak at the seminary, he practically danced around in his 75-year-old bones as he spoke to us of the love of God. He cupped his hands like this and said something like:  “What a wonder to think that God is holding you in his hands right now…just like this…and that God chooses to breathe life into you at every moment.” And then he blew into his hands, and looked up at us, his eyes twinkling. “Imagine!” he said, “If he were to stop – poof! – we would be gone. But he doesn’t stop – he keeps breathing into us every second of every day.” And he stood before us, grinning like a fool and bouncing up and down like a child on Christmas morning. Give thanks for all things, starting with the air you breathe, and rejoice.

Archbishop Tutu’s life, I think, also shows us how not to live out Paul’s imperatives. We are not to rejoice always by just pretending everything is okay, by imagining that there is no violet in the world and looking only for the roses. We are not to rejoice because we have blinders on, just as we are not to give thanks just because things could be worse. This is certainly not how Desmond Tutu has lived his life, nor is it how Paul lived his. Both men saw true evil in the world, experienced real pain and persecution, and yet were able to rejoice and give thanks anyway. Because of their practice of prayer, because of their constant conversation with God, they learned how to be grateful for the way God transformed their pain, used the difficult things in life to draw them in closer. And that gave them the strength to transform the world.

Our practice of daily prayer accomplishes the same thing – in our prayer, we begin to be able to rejoice in all things because we can know God’s grace and can see God’s blessings poured out over all things. So, as difficult as it is, we can give thanks, say, for an illness – not because it could be worse but isn’t, but because it reminds us of our dependence on God alone, softens our hearts, helps us to hold onto this life loosely and to keep our eyes fixed on the things eternal. In the same way our prayer gives us the strength to rejoice in the face of bigotry, violence, hatred, and crushing poverty because we see the bigotry, violence, hatred, and poverty and choose to do something about them. We can greatly rejoice in the LORD, for he has clothed us with the garments of salvation and the robes of righteousness; anointed us to bring good news, to bind up, to proclaim liberty to captives of all kinds. Rejoice, pray, give thanks, because the light has come, is come, and will come again, and in that light God has sent us to transform the world. This is not easy. It is hard work. It requires discipline, practice, and preparation. Rose Sunday is as demanding a task as the rest of violet Advent. But it is also as much of a gift as the rest of violet Advent; it is what God desires of us, it is the work that God sanctifies in us. So go – rejoice always, pray without ceasing, and give thanks for all things. Get to work being joyful – put on your pink.

 

Preached by Mother Erika Takacs

11 December 2011

St. Mark's Church, Philadelphia   

Posted on December 11, 2011 .