Sunday, September 26, 2021

Proper 21 B - September 26, 2021

Holy Cross Monastery, West Park, NY

Br. Bernard Delcourt, OHC

Proper 21 B - Sunday, September 26, 2021



In the name of God, the Lover, the Beloved and the Love everflowing.

I’ll focus on our passage from the epistle of James today. These are the last verses of the epistle. James concludes his letter by encouraging his readers to pray in all situations.

In this, he echoes the apostle Paul in his epistle to the Ephesians (6:18a): “Pray in the Spirit at all times in every prayer and supplication.”

James, the author of this morning’s epistle is thought to be James, the brother of Jesus. Did he learn about prayer from his Brother? Or did he learn more about prayer from his Brother’s disciples? 

In any case, he was a major leader of the Jesus-following Jews of Jerusalem, a proto-Christian community. And he encouraged them to pray in all circumstances.

James is the one best known for writing in this same epistle (James 2:17): “faith by itself, if it has no works, is dead.”

It would appear that James counts prayer as one of those good works he enjoins us to do to strengthen our faith.

The brother of Jesus tells us to pray whether we are up or down; whether we are suffering or cheerful. In both instances, it can be easy to be all involved in our feelings and forget to pray. 

Do we remember to ask for fortitude, wisdom and healing when we suffer? Do we remember to say or sing “thank you, God!” when we have had happy moments.

When we are sick, do we stick to what the medical authorities prescribe? Or do we also ask fellow believers to pray for our healing? As the new Director of Associates, I notice I get those requests if I elicit them but rarely spontaneously. Why know a monk, if you don’t dare ask him to pray for you?

Do we dare to have some of our fellow believers visit us when we are not at our best? Do we invite them to bring us comfort and pray with us, over us? 

How often do parish priests find out, after the fact, that a parishioner was hospitalized and did not want to bother her with a request for a pastoral visit? 

She would probably have been glad to bring some chrism (a blessed mixture of oil and balsam) to anoint her sick parishioner in the name of the Lord. 

James invites us to not let opportunities to pray or be prayed for pass us by.

“The prayer of faith will save the sick, and the Lord will raise them up” he writes. We hear a verse like that and don’t believe it because as modern folks, we are looking solely for the relief of the physical symptoms and the eradication of the physical cause of illness. 

Those two healing outcomes are very good indeed. But healing is much more than that. It also involves the restoration of wholeness and belonging. And prayers are part of the pharmacy for that.

James also advises us to unburden ourselves of our sin by confessing it to other members of the community of faith and prayer. What he suggests here is mutual. I confess my sins to you and you confess yours to me. 

And the important part is that we commit ourselves to pray for one another. And that is also where an important healing occurs. 

We recognize that we are both sinners and righteous ones at the same time. None of us is perfect and we are all in need of mercy; each other’s mercy and God’s mercy.

James tells us the prayer of the righteous is powerful and effective. That is true regardless of whether you get to observe the effects of your prayer or not. Sometimes, God gives us the grace of seeing how we have been an instrument of divine grace. But most often, God doesn’t bother. We need to trust in God’s grace regardless of measurable effects of our prayer. After all, this is not about us and our very own superpowers, is it?

So this coming week, see if you can remember to pray your life and pray the lives of your fellow creatures more often. Happy, sad, healthy, sick, culpable or innocent; those are all states that bear praying about.

Beloved Lord, help us to pray as you would have us pray.
Beloved Creator, help us to be instruments of your grace to all your creatures.

Amen

Sunday, September 19, 2021

Proper 20 B - September 19, 2021

Holy Cross Monastery, West Park, NY

Br. Randy Greve, OHC

Proper 20 B - Sunday, September 19, 2021



“Whoever wants to be first must be last of all and servant of all.”  Before the physical cross is laid on Jesus, the way of the cross is present in the Gospel of Mark. It is this Gospel’s central theme and image of speaking about discipleship.  This way is nothing less than the remaking of the world by self-offering love and thereby the abolishing of the world’s idols of power and domination.  With the coming of Jesus, no more will fear and violence claim power, but now welcome, sharing, a new community of brothers and sisters will subvert empires and plant hope that no politics can stop, no evil defy.  

The powers fight back with crosses and swords, and inflict the pain of their hatred of life.  In Jesus the cross and sword and the terror that come with them is unmasked, exposed to the light of truth.  Jesus has a word for the cycle of fear and revenge - hell.  Only something - someone - more powerful can break the cycle.  The way of the cross is the end of this cycle, the end of hell itself, in the power of a promise.  The promise is Christ in us and in one another which is a foretaste here and now, today, of the new heaven and new earth that are on the way.

The stories which show the disciples not understanding, not having faith, which in Mark are numerous, are not there so that we will look down on them from our perch of superiority.  Their hardness and dullness is a cautionary tale to us that we are always susceptible to the temptations of the way of rivalry rather than the way of humility.  Without steady vigilance, we will slide into the easy, broad road of judgment and prejudice.  Being last of all and servant of all will require intentionality and discipline.  

The words of Jesus become so familiar that we have to imagine the initial shock and crisis of such a saying as this - choosing to be last of all and servant of all.  He himself will be the model and supreme sign of this self-giving in his death and resurrection.  What the disciples would have heard as Jesus’ failure and defeat in crucifixion, is, within the new life of the way of the cross, the triumph of love and the abolishing of the powers of death and hell.  If Jesus can begin to open the minds and hearts of the disciples to a new way of seeing the world, of Jesus doing something grander and more monumental than they could dare think or imagine, they will begin to see the cross as the saving of the world that it is.  

The disciples are beginning to understand that their rivalry with one another is not how Jesus invites them to be, yet they are still attached to status and the avoidance of suffering.  Jesus’ response to their arguing with one another about who is the greatest is extraordinarily beautiful and insightful.  Notice that Jesus does not rebuke the impulse to greatness, he rejects their divisive application of the impulse.  He replaces a greatness that seeks power over others, at their expense, that believes we can only gain status if others lose it, with something even greater.  “Whoever wants to be first must be last of all and servant of all.”  He is not saying that wanting to be first is the problem. He is saying that using that desire to gain power for myself while taking it from you is the problem because it is not true or real.  

The goal to which we aspire is not domination of status over my brother or sister, but to imitate Jesus in the way of the cross in self-offering love.  He is saying, “Yes, compete with each other! Seek to outdo one another! Strive for the place of greatness - the last place!”  This is not as the world competes, not as another status game or as a way to show off and become thought of as special and elevated, but in order to build up the whole community, even at the expense of acclaim and praise focused on me.  The way of the cross means rising to the lowest place and thus lifting up all of us together.
 
What might the practical implications of this imperative from the Lord look like?  Choosing to be last of all and servant of all is an ethic that is intended to be real in the concrete.  Even our smallest acts participate in the cross.  We can rest in the acknowledgement that while the way of the cross is the way of joy and community, it is also always disorienting and disruptive to that part of me that wants to know, control, and define.  This is the heart of the drama of trust, risk, and conversion.  

In Tools for Peace, Abbot Andrew Marr writes of the Rule of St. Benedict, “Benedict envisions a community where everybody outdoes everybody else in caring for everybody else. This is quite a contrast to the usual mode of human competition, where people seek to come out on top of the pack by making everybody else a loser.”  He goes on to say, “We prefer nothing to Christ only if we prefer everybody else to ourselves, since Christ preferred everybody to himself.”

Jesus was the Messiah, but he did not have a Messiah complex.  Since we believe that Jesus was the perfect model of human life, living last of all and servant of all, we can learn from observing him how it really works.  How did Jesus live this out?  He showed up. He gave freely of his energy and compassion.  He also needed to renew himself and was aware of and attentive to his needs.  He took time for rest and silence and solitude. He said no. Being last of all and servant of all in no way ever means dismissing or sacrificing our presence, our voice, or our value to anyone or anything.  

Jesus reminds us that being last of all and servant of all sometimes takes the form of speaking the hard truth, naming what is uncomfortable, making an unpopular decision, disrupting and stopping what is harmful and abusive and corrupt.  Last does not mean conformity and servant does not mean passivity.  When we are freed from the game of rivalry and chasing status, we can take risks for the sake of the greater good because there is nothing to defend, no agenda other than that we are all growing and thriving.

The way of the cross gifts us with a new vision of identity. Jesus is not a mascot to defend nor is his call a weapon to inflict pain.  He is the one who leads us into seeing the worth and value of the invisible and lost. The old labels of insider and outsider, worthy and unworthy, acceptable and unacceptable are burned away under the radiant light of a love that has abolished such ways of being.  In the way of the cross, fear becomes identity, rejection becomes community, division becomes welcome - the welcome of Jesus himself. 

Amen.

Tuesday, September 14, 2021

Holy Cross day - September 14, 2021

Holy Cross Monastery, West Park, NY

The Rev. Matthew Wright

Feast of the Holy Cross - Tuesday, September 14, 2021







Today we are celebrating the Feast of the Exaltation of the Holy Cross—which is, of course, the feast of title for this community, the Order of the Holy Cross.  And as I’m sure many of you know, what this day actually commemorates is the dedication of the Church of the Holy Sepulcher in Jerusalem in the year 335.  Tradition says that the Church of the Holy Sepulcher is built over the sites of both the crucifixion (Golgotha or Calvary) and the burial-place of Jesus, his tomb in the garden. 
 
It was at the site of Calvary that legend tells us the Emperor Constantine’s mother St. Helena unearthed the remains of three crosses.  And to discover which, if any of the three, was the True Cross on which Jesus died, she touched wood from each of them to a diseased woman.  And, of course, when this woman was touched with the wood of the True Cross she was healed instantly.  Or so the story goes.
  
Eventually it would become the practice of the Church in Jerusalem to bring out the wood of the True Cross each year on Good Friday, and the people would be invited forward to offer veneration.  This is recounted for us by Egeria, that holy pilgrim of the fourth century, and she tells us that the wood was placed on a table before the bishop, who would grip and hold one end of it, with deacons standing on either side to guard it.  She writes:

“There is a reason why it is guarded in this manner.  It is the practice here for all the people to come forth, one by one… to bow down before the table, kiss the holy wood, and then move on.  It is said that someone (I do not know when) took a bite and stole a piece of the holy cross.  Therefore, it is now guarded by the deacons standing around, lest there be anyone who would dare come and do that again.” 
 
Nevertheless, splinters did spread over the centuries, becoming relics in churches around the world, including in this church here, thanks be, perhaps, to some now unknown biting bandit.  And now, two millennia later, the strangeness of this act of venerating, kissing, a cross, an instrument of state-sanctioned torture and death, has mostly worn off for us.  We wear crosses around our necks, hang them in our homes, and place them above our altars; we mark ourselves with the sign of the cross.  And little by little the reality of this symbol has been softened, perhaps even cheapened, and worse, commercialized.

And so it’s good now and then to remind ourselves that if Jesus had died in the twentieth century we’d all be wearing little electric chairs or lethal injection devices around our necks, or a couple of centuries earlier, little miniature sterling silver guillotines.  

My father was killed by a driver who was on too much medication and should not have been behind the wheel of a car.  The driver swerved out of his lane and struck and killed my dad and a fellow Department of Transportation coworker.  What would it be like if I kept a broken piece of the bumper of that car that killed my dad, and brought it out every year to kiss on the anniversary of his death?  
It is a strange thing that we do with the wood of the cross.  The power is in fact in that strangeness.  We need to not lose, to not dull, how odd and shocking and counter to our natural emotional instincts it is that we reverence the holy cross.  It would be much more intuitively emotionally normal if we rather spat upon the unholy cross.

But to exalt the holy cross—this is not something to pass over lightly.  What is happening here?  I often pray the rosary, which cycles through three sets of mysteries, or events, from the life of Mary and Jesus: the Joyful Mysteries of annunciation, birth, and childhood; the Sorrowful Mysteries of suffering and death; and the Glorious Mysteries of Resurrection and renewal.

I’ve prayed those mysteries countless times, but a few weeks ago, as I moved through the Sorrowful Mysteries—from the Agony in the Garden, to the Scourging at the Pillar, to the Crowning with Thorns, to the Carrying of the Cross, and finally to the Crucifixion—when I reached that last mystery, I suddenly felt like I was going to throw up.  I found myself saying “No, no, no, no…”  I didn’t want to pray it.  I didn’t want it to happen.  I didn’t want him to die.  Not like this.  And then with tears in my eyes I took up the beads.

I can’t make his death on a cross not be a part of the story.  I can’t make my father’s horrific death on the roadside not be a part of the story.  It’s the claiming, owning, and transforming of such a terrifying and heartbreaking symbol as the cross that makes it so powerful.  The Cross is the horror of Empire on full display.  The violent normalcy of what we call “civilization” on full display.  When early Christians took up the cross and claimed it, it was not so different from any oppressed group today who has taken up the language of their oppressor and re-appropriated it, as we’ve seen done with the n-word or words like queer.  By taking up the evil thing and kissing it, rather than spitting on it, it loses its power; we change the nature of its power; it becomes truly powerful.

What had been the Empire’s symbol, used to strike fear into the hearts of revolting peasants, instead becomes a strange symbol of resistance, of nonviolence, a symbol of new life and of love poured out to the fullest.  St. Paul says in our Epistle reading, “May I never boast of anything except the cross of our Lord Jesus Christ.”  Rather than be embarrassed by the vulnerability and powerlessness revealed on the cross, he embraces it and so it becomes true power.

Not that this symbol would not be coopted yet again by Empire, and used on banners charging into war.  But that brings us to another important part of the story of this feast day.  The feast of the Exaltation of the Holy Cross entered the calendar of the Western Church in the seventh century after Emperor Heraclius recovered the Cross from the Persians, who had carried it off in 614, fifteen years earlier. And the story goes that Heraclius intended to carry the cross back to Jerusalem himself, with full imperial pomp and regalia, but when he went to lift it, it wouldn’t budge; he could not move it, until he took off all his imperial garb and carried the wood as a barefoot pilgrim.

The True Cross always resists and subverts the forces of Empire, unmasking them for the violence they in fact always are.  One of the greatest theologians of the Cross, in my opinion, is the 14th century English mystic, Julian of Norwich.  In her Revelations of Divine Love she struggles to reconcile a good, loving, and omnipotent God with the harsh realities of sin and evil.

Denys Turner, in his book Julian of Norwich: Theologian, suggests that Julian ultimately finds the solution to this paradox in the Cross.  He writes: “This solution, the Cross, is itself a riddle.  Yet for all its irreducibly paradoxical character, it is the only story that to Julian could be credible.  It is paradoxical that the Cross’s demolition of the intellectually mediating space that explanations seek to occupy is exactly where our salvation is to be found.  There are only two realities for Julian: sin and God’s love.  Nothing mediates between these realities except sin’s defeat of love, that is, the Cross.”

He continues: “...the conflict between sin and love is the final conflict, and the Cross is the final outcome of that conflict.  It is perhaps Julian’s central theological insight that sin wages war against love because sin is of its own nature violent, but love wages no wars at all, not even against sin, for love is absolute vulnerability.  For that reason, then, neither is any subsequent reversal of the Cross’s violent defeat necessary, for it is precisely in that victory of sin over love that sin is defeated.  In its victory over love sin defeats itself.  Sin’s failure to engage perfect love in a contest on sin’s terms of violence and power is sin’s defeat, its power being exhausted by its very success.  For killing is the best strategy that sin can come up with; it is sin’s last resort.  The Resurrection, then, is the meaning of the Cross, the meaning that the vulnerability of love, its refusal of the sword, is stronger than sin’s power to kill.  That is all we know.  That is all we can know.”

And so we kiss the Cross.  Even as it churns our stomachs and breaks our hearts, because the Cross shows us that Love wins by refusing to be anything other than Love.  It is by this Love lifted up on the cross, Jesus tells us in our Gospel reading, that he will draw all to himself.  Our English translation says “all people”; but in fact, the Greek simply says pantas—all.  He will draw all to himself.  

Mother Virginia Brown, a mentor of mine who died last year, loved this passage.   Another friend, Lisa Inman, writes of her, “‘When I am lifted up,’ Virginia quoted John’s Gospel in sermons more than once, ‘I will draw all to myself,’ and she would go on to explain that the passage arguably meant that Jesus would draw not just all people, or all nations, but all: every crumb, every atom, every speck of the dust of stars, everything, into the embrace of God, so that nothing is left over or lost.”

In Jesus’ drawing all to himself through his death on the cross, I imagine his death much like the death of a star in space.  When a star dies sometimes it actually implodes, collapsing in on itself and opening a black hole, a tear in the fabric of space and time that draws things into itself.  Perhaps we can see Christ’s death on the Cross in a similar way—the implosion of his love at that moment so great that it opens a hole in the fabric of the universe and of history that draws all things back into God’s love.
Again, Mother Virginia writes: “The Cross is the true center, drawing all to him who hung there, reshaping all space-time by a kind of gravity of love… and we, as we choose to love in return, are immediately taken up into the Paschal Mystery which surrounds it, rather like a ‘white hole,’ a true Mystery which can’t be comprehended fully, a wisdom looking like folly from the outside of its ‘event horizon’…”

On this Feast of the Exaltation of the Holy Cross, may we reclaim that seeming folly, reclaim the strangeness and subversiveness of what we celebrate today, kissing the evil thing, and thereby allowing it to defeat itself, the now Holy Cross opening in the world and in our hearts a love so great that all, every last speck of creation, is drawn back into the Heart of God.

Amen.

Sunday, September 12, 2021

Proper 19 B - Septermber 12, 2021

Holy Cross Monastery, West Park, NY

Br. Robert Leo Sevensky, OHC

Proper 19 B - Sunday, September 12, 2021



Last week I stuck my head in Brother Aidan’s office and as we chatted about preaching, I jokingly asked, “Who do people say that I am?” Brother Aidan responded with a laugh and said, “You don't want to know.” And that may well be true.  I'm not sure I, or any of us, want to know what others really think of us, of who we are, of where we're heading, of what they see in us that we are blind to or in denial about.  And this, by the way, can apply equally well not just to those traits or characteristics of which we might be ashamed but also to those gifts or potentialities which are positive, but which also challenge us and stretch us to go further in our lives.

Jesus doesn’t seem to have the same reticence that we might have about this question. Or maybe he just screwed his courage one day and asked his followers: Who do people say that I am? Maybe he was genuinely interested or perhaps a bit confused or both. And he braced himself to hear their responses. They answered: John the Baptist; or others Elijah; And still others, one of the prophets. And Jesus followed up by asking them: Who do you--who have lived with me and around me and know me well--who do you say that I am? Peter speaks for the group, as Peter so often does, and says: You are the Christ. Well, that's one answer. But it is by far not the only answer which has been given to this question in the 2000-year-old Christian tradition.  We might begin with Peter’s answer, but we can in no way stop there. 

One of my favorite books over the years has been Jaroslav Pelikan's Jesus Through the Centuries. Published back in 1985 but still worth reading, it's a history of the Christian Church told through the prism of the way Christians in various times and cultures have answered that question of Jesus.  The chapter titles alone offer us a veritable litany of ways in which we might respond to the question: who do you say that I am?  There is Jesus the Rabbi. Jesus the light of the Gentiles. Jesus king of kings. Jesus the cosmic Christ. Jesus the true image of the Godhead. And on and on it goes: Jesus the monk who rules the world, the bridegroom of the soul, the divine and human model, the Prince of Peace, the teacher of common sense, the poet of the spirit, the Liberator. And each of us could add to that litany:  Jesus merciful Redeemer, friend, and brother, a St Richard of Chichester has it and whose hymn we just sang. Jesus our way, our hope, our life. Jesus the Fellow Sufferer Who Understands. And the list is never complete because, in ways that surpass our comprehension, Jesus is alive. And the way we understand him and relate to him and shape our individual and communal lives through him is also alive and always a work in progress with yet more to be revealed.

The two questions that Jesus asks in today's gospel—Who do people say that I am? Who do you say that I am?—those questions are related, but they are also distinct and distinctive in important ways. Consider the first question Who do people say that I am?  We might today ask how the centuries of the living experience of this man whom Peter called Messiah and his story has become distilled in the very fabric of Christian thought. And we might ask how our own experience, our own contemporary struggle to come to know and follow this man adds to and contributes to that distillation which is Christian history and theology. This distillation is a public and shared quest, and it is in that great river of tradition that we exercise in this playground of Christian life and thought.

That second question however—Who do you say that I am?—strikes  me as somewhat different. It is a question addressed by Jesus to his closest friends and followers, though it is answered by an individual. And we all struggle with our own answer to that question.  Yes, it is a question addressed to us by Jesus.  But I’m thinking that our answer to it is nobody else’s business but Jesus’ and ours.  Maybe that's why I find the question which marked popular 20th century Evangelicalism—“Have you accepted Jesus Christ as your personal Lord and Savior?”—so impoverished and intrusive, if not outright offensive. A question to us from Jesus meant as an invitation to exploration becomes a weapon, an interrogation, and a judgment. It seems to me that nothing is farther from the witness of Jesus or of the early church. It's nobody's business but yours and Jesus. Which in no way means that you or I are released from the obligation and necessity to, if not answer the question, at least not ignore it.  We all know how important questions are. The poet Rilke is famously quoted as saying that we must live the question, live into the question.  The very engagement with the question is at least as important, if not more important, than whatever answer or response we come up with. Because the engagement with the question is itself an engagement with Jesus Christ, and that is of course at the heart of the Christian life.

In a few minutes we will recite the Nicene Creed, as we do each Sunday and major feast day, right after the sermon, perhaps as a necessary corrective or safeguard. What the Creed sets out for us are the broad outlines of this amazing Jesus movement over the centuries, its parameters or boundaries. It invites us to, if you will, play ball in this court.  And playing ball here will be rich and challenging, interesting and rewarding, not constraining but rather containing and growing.  Jaroslav Pelikan, whom I mentioned earlier, in a 2003 radio interview with Krista Tippet, highlighted the role of the creed in our worship. I've quoted this before and I believe it's worth hearing again: 

“My faith life, like that of everyone else, fluctuates. There are ups and downs and hot spots and cold spots and boredom and ennui and all the rest can be there. And so I'm not asked on a Sunday morning, ‘As of 9:20, what do you believe?’ And then you sit down with the three-by-five index card saying, ‘Now let's see. What do I believe today?’ No, that's not what they're asking me. They’re asking me, ‘Are you a member of a community which now, for a millennium and a half, has said, we believe in one God?’”

All of which is to say that our reaction to Jesus’ question “Who do you say that I am?” is asked and explored and engaged within a tradition which is alive and, at its best, fruitful and nourishing.  And when we say, “I believe,” we're not saying that I give total intellectual assent to every proposition in this or any other document.  It is to say, however, that I desire to explore the Mystery within this framework, within this courtyard, on this ballpark and among this community of saints and sinners. And when others share the fruits of their exploration, I will listen attentively to how and where God has been acting.  And again more shall be revealed. 

Who do you say that I am? No, not me. I mean Jesus. I think if we were brave enough and honest enough to share that this morning, we would be both shocked and extraordinarily edified. And humbled. We never know where new insight will come from or where it will lead. We never know what illumination or self-disclosure God might offer.

One of my favorite stories about a surprising revelation was shared several years ago by Peter Hawkins, a professor at Yale Divinity School. Hawkins published an article, forty years after the fact, about engaging with a Ouija board, one which belonged to the poet James Merrill. He was just beginning his teaching career and was with friends and they were playing, as folks did in those days, with the board which was reputed to be a kind of oracle. You would ask a question and get an answer through the movement of a stylus or pointer, which in Hawkins’ case was an overturned teacup, which then spells out a response.  For most of us of that era, it was a mere parlor game, though considered by some to be dangerous, perhaps a dabbling in the occult or in spirit contact. Hopkins took a risk and asked the Ouija board: Who is Jesus Christ? Let me read his description of what happened: 

The cup stopped tracing circles and began to dart quickly (as if with a mind of its own) to the letters H, Y, I, S, T, H—moving faster and faster until I could hardly keep up with it, but not so fast that the friend playing scribe could not copy down the letters and then decipher the message they formed. ‘Who is Jesus Christ?’ I had asked. And the answer? ‘HE IS THE LENS IN THE DARK BOX.’

And for this budding theologian, so rational and erudite and tightly wrapped, this became the door.  Hawkins came to see Jesus in a new and, for him, life giving way:

But for me, having asked “Who is Jesus Christ?” in a highly improbable setting, he is first and foremost the lens in the dark box. He is the imaginable focus who enables me to conjure an unimaginable God. He is the human prism in whom a transcendent divine light becomes a set of shoulders overturning a table of money changers, a finger writing in the dust, a back being scourged, a voice in extremis crying out the words of a psalm. He is an aperture, an opening up of a darkness I cannot fathom. He is at once God’s question and God’s answer. He is the lens in the dark box.

Who do people say that Jesus is?  Who do you say that he is?  Are you, am I willing to live those questions, to dwell in them, to wrestle with them and be surprised by where they lead?  Are you, am I willing to live into the One whom Peter called the Messiah, the Christ of God; the One who for Peter Hawkins is at once God’s question and God’s answer; the One who is simultaneously both Mystery and Revelation, Savior and Judge; the One who is—yes—Love? 

Who do you say that I am?          


Sunday, September 5, 2021

Proper 18 B - September 5, 2021

Holy Cross Monastery, West Park, NY

Br. Robert James Magliula, OHC

Proper 18 B - Sunday, September 5, 2021



After what felt like a brief reprieve,  once again, we find ourselves in a liminal space as Covid continues to affect our lives, reminding us that we live in a finite world. At such times we long for a strong and powerful God—a God removed from suffering. But in Jesus, God shows us how God participates in the finiteness of this world. The enfleshment of Jesus reveals that God is not apart from the trials of humanity. God is not aloof or a spectator. God is not merely tolerating human suffering or instantly healing it. God is participating in it with us.

Pain and beauty guide us to see the face of God. On the one hand we’re attracted to the unbelievable beauty of the divine reflected in the beauty of human beings and the natural world. On the other hand, brokenness and weakness also mysteriously pull us out of ourselves. Vulnerability forces us beyond ourselves. Whenever we see pain, most of us are drawn out of our own preoccupations. It saves us from our smaller self. That’s why so many saints wanted to get near suffering—because as they said again and again, they meet Christ there.

Grief puts us in touch with our vulnerabilities. It lets us know how capable we are of having our hearts broken and our feelings hurt. All of us have setbacks, broken dreams, broken relationships, or unrealized possibilities. All of us have bodies that just don’t do what they used to do. Because we’re human, we understand that loss is a universal language.

Today we hear two Gospel stories that highlight both the universality of God’s relationship with humanity and the tenacious faith of two vulnerable Gentiles that allows them to witness to and participate in Jesus’ power. It strikes me that the placement of these two healing stories in Mark, following directly after Jesus’ warnings about hypocrisy, highlights not the shortcoming of his followers but of those of Jesus himself. The uncharacteristic rude response of Jesus to the woman seems out of place if Mark is only using the story to emphasize God’s universality. The encounter with this woman is a conversion moment for Jesus in which he realizes, in a very human moment of physical and mental exhaustion, his own vulnerability and how he has lost sight of the point of his mission. She straightens him out, she opens him up. It is the courage of the woman to confront Jesus that changes him.

This Gentile woman teaches this Jewish man the true meaning of what he has just reminded his followers in the prior verse, which is that social conventions should not stand in the way of helping those in need. Mark is showing us that the incarnation is no easy task. If Jesus is fully human, he must face his own hypocrisy and work through his own self-integration. He must suffer under the conditions of human existence, the challenge of the human condition. To be otherwise would not allow him to be fully human. To be fully God, he cannot avoid this suffering either. Mark provides a way to see how the divine and human are combined in Jesus. Jesus is fully God and fully human only if he can be faithfully opened to both at the same time. 

The story of the deaf mute that follows serves as an example of how being opened empowers one to be open to others. People bring a deaf man with a speech impediment to Jesus and beg Jesus to heal him. The miracle is done privately. Having been opened himself, Jesus gives special attention to this man. Jesus leads him away from the crowd.  Whatever fear, anxiety, or frustration he felt were shared in a more intimate setting. Jesus speaks the language of touch to him putting his fingers in his ears, his saliva on his tongue. Joining him in his pain Jesus groans aloud, and he proclaims God’s action – “Be opened!”  “Be opened”, a prayer more than a command. The action is all God’s.  Immediately the man hears and speaks clearly. 

How often do we question in our own hearts why God would take special care or be bothered with us?  The deafness that afflicts us is a spiritual deafness, an inability to believe that God loves us enough, just as we are, to sigh for us---to wish we be opened---to hear God’s love and to speak it to others, to be opened to trusting more and controlling less. Sometimes the pain of being bound in silence and isolation is thought to be preferable to the risks of hearing and speaking----of being in relationship. This insecurity pushes us to create rules that give status and value to some while denigrating others including ourselves. The Letter of James underlines the human tendency to show partiality to some and to neglect others. Since God erects no barriers between God and humans so there should be no barriers between human beings. Status is a product of our imagination. It is invisible to God. The reading from Proverbs reminds us that “The Lord is the maker of them all.”  When we acknowledge that there are no walls separating us from God and each other, then love and mercy flow, and all are deemed equally valuable. 

It’s so easy to become anesthetized by the repetitiveness of our daily routine. It’s natural to block out dissonant messages that stoke our fears and raise our defenses. At present, we’re fatigued from marshalling all our resources to get through the disruptions of this pandemic in such a polarized society and fractured world. The inclination to shut down, to be less than our best selves, to see less and to hear less, is understandable. Yet Jesus wants to speak healing in our lives.  He wants to help us experience the world in a bigger, more textured, and messier way. How might we be opened that we might broaden our outlook to see the redemptive work that God is performing in us and all around us and join in? 
Our ability to be open to God, to our world, and to our own need issues from God’s gracious activity within us. God desires to touch us. God desires to heal us. God desires to give us the life for which we have been created, calling us to look at life and ourselves through his merciful eyes. In the end, it’s about opening our hearts to a relationship---coming into the love and peace of God that we know in Jesus, so by seeing him, we can see ourselves and others as he sees, with the same infinite compassion.  

+Amen.