Sunday, July 28, 2024

The Tenth Sunday after Pentecost B - July 28, 2024

Holy Cross Monastery, West Park, NY

Br. Robert James Magliula

The Tenth Sunday after Pentecost, Proper 12 B, July 28, 2024

 Click here for an audio of the sermon

Philip and Andrew have done the math in today’s Gospel, estimating the number of people in the crowd, how many loaves of bread it would take to feed them, and the cost of a loaf of bread. One fish for every 2500 people and one loaf for every 1000 people. Their conclusion is that there is not enough to go around. 

It seems thats how we often approach and see life – by doing the numbers. We count what is there, though we more often focus on what is not there. Soon the reality of our circumstances limits us to the possibilities of what might be. Our vision becomes narrow and our world small. We see through the lens of scarcity, unable to imagine or see a way forward, unable to see the Christ in our midst.  

Jesus was not asking these disciples to do the math when he asked about the bread. It was a test. Would Philip and Andrew look around or would they look within? Would they see with their physical eyes or with the eyes of their heart? Would they focus on what was not there or would they focus on Jesus? The issue was not a lack of fish and bread but a lack of vision. The abundance of God’s presence is hidden in plain view and often within the illusion of scarcity. Abundance is less a resource to be counted and more an interior quality, a way of being and seeing. Every day we encounter the 5000 – in ourselves, our relationships, our work, our faith, our challenges and our hopes.  

This lack of vision is further emphasized in today’s Gospel as the disciples are crossing the Sea of Galilee. All the evangelists but Luke include variations on the feeding story and couple it to the crossing of a stormy sea. The details vary. Sometimes with Jesus peacefully asleep in the stern of the boat, or as today, with him walking across the water to their rescue. In all the stories the disciples are quick to link their fear to Jesus whether sleeping peacefully or seeing him as ghost. “Do you not care that we are perishing?”, they say in one instance as they wake him, unable to see that he is in the same boat with them. In the end, each Evangelist asserts that Jesus joined his disciples on the sea to bestow calm and peaceIn John, when they recognize him, they want to receive him into the boat and immediately they safely reach the land. Seeing and receiving are followed immediately by calm and peace. We may have never crossed the Sea of Galilee, but we’ve all been in that boat, making a stormy crossing from one place to another. 

These are stories about life, faith, and fear. Wherever you find one you will find all three. The sea of life can be rough, the wind strong, the waves high. We all know what thats like. Each of us could tell a storm story of our own. Some of them may start with the choices we’ve made. Others about the difficulty of relationships, of hopes and plans that fell apart. Some storms seem to arise out of nowhere and take us by surprise. Others build as we watch. Storms happen. Storms of loss, suffering, confusion, failure, loneliness, disappointment, regret, and uncertainty. Regardless of when or how they arise, storms are about changing conditions. Things don’t go our way. Circumstances seem out of our control. Order gives way to chaos.  

Amid the storm today Jesus sees their predicament and approaches the boat, surrounded by the same water, wind, and wavesIn their lack of vision, what they see is not Jesus, but a ghost, which terrifies them even more. Fear will do that. While the disciples fret and panic, Jesus walks steadily toward them, revealing that the greater storm and the real threat is not a ghost or the wind, waves, and water around them--- the circumstances in which they find themselves--- but those within them. The real storm, the more threatening storm, is always the one that rages within us. 

That interior storm is the one that blows us off course, beats against our faith, and threatens to drown us. Fear, vulnerability, and powerlessness blow within us. The sense of abandonment, judgment and criticism of ourselves and others are the waves that pound us. Too often anger, isolation, cynicism, or denial become our shelter from the storm. 

Whether in the feeding story or the sea crossing, the disciples have been pointing to what is going on outside them. Jesus’ arrival now points to what is going on inside them. It is I, do not be afraid” or “Peace! Be still!” He isn’t changing the weather conditions but inviting the disciples to change, speaking to the wind and the waves within them. “Why are you afraid? Have you still no faith?” His words are more about us than the circumstances of our lives.  

Faith does not change the storm. It changes us. Faith does not take us around the storm but through the storm. Faith allows us to see and know that Jesus is in the same boat with us. It is what allows us to be still, to be at peace, within the storm, so that we do not have to interiorize it 

There is a real danger in the kind of theology and understanding of faith that says that if we have enough, we will overcome the storms of life. We will transcend the laws of nature, physics, biology. That’s more about magic than faith. Regardless of how much faith we have, diseases take a toll, accidents happen, loved ones die. Despite our faith life is difficult, we don’t always get what we want. No matter how strong our faith, the sea of life can be rough and stormy. 

The feeding of the five thousand and the disciples’ voyage across the sea is a passage from one kind of faith to another. Its the journey from faith used to escape life’s storms to a faith that carries us through them; from an external faith of physical presence and proof to an interior faith of spiritual presence; from a faith dependent on the circumstance of our life to one that sees and experiences Christ present regardless of what is going on around us. Will we interiorize the storm or Jesus’ peace? Do we put our faith in the power of the storm or in the power of God in Christ? 

 The Spirit of God blows through and within us more mightily than the winds of any storm. The power of God is stronger than any wave that beats against us. The love of God is deeper than any water that threatens to drown us. In every storm Jesus is present, and his response is always the same, “It is I; do not be afraid.“Peace! Be still!”  +Amen. 


Sunday, July 21, 2024

The Ninth Sunday after Pentecost B - July 21, 2024

 Holy Cross Monastery, West Park, NY

Br. Bernard Delcourt
The Ninth Sunday after Pentecost, July 21, 2024

 Click here for an audio of the sermon

In the name of God, the Creator, the Liberator and the Comforter.

Today’s gospel lection brings together two segments of Mark chapter 6 that frame more prominent episodes of Jesus’ ministry: the feeding of the 5,000 and the walking on water and calming of the storm. So, you’re missing the exciting bits today.

Today’s segments illustrate Jesus’ relationship to crowds. In the first instance, in the wilderness, he teaches them. In the second instance, back in Gennesaret, he heals their sick.

But before we go there, let me get something out of the way. All of my life, I have felt like I was missing a lot of points whenever the image of sheep and/or shepherds were used. Jesus’ audiences were way more familiar to sheep herding than we are. Pastoralists were everywhere to be seen with their flocks sometimes near and often in-between towns.

So, humor me. Here is “sheep and shepherds 101.”

Sheep or shepherds are mentioned over 1200 times throughout the bible. Obviously, this was a meaningful teaching image to the Israelites of Jesus’ time and centuries before that.

Sheep have been domesticated for over 10,000 years. Their domestication started in the Middle East which is the bible’s geographical context.

Over the time of their domestication, sheep lost the ability to self-regulate their flocking behavior. Small herds of wild sheep still can move about large landscapes in search of fresh grazing on their own. And they shed their coats naturally.

But domesticated sheep do not have natural leaders. They rely on the shepherd for leadership. Sheep recognize face, voice and smell of other sheep and of humans. So it is that a shepherd and his flock develop a symbiotic relationship. The shepherd keeps moving his flock, so it does not over-graze any one area of pasture. The shepherd develops calls that the sheep can interpret. Another human voice does not register in the same way.

Not only will sheep, left to their own device, over-graze an area; but individual sheep will wander away towards danger, possibly gathering a following. The shepherd keeps the flock together. When a sheep wanders regardless, the shepherd can go find it and bring it back.

Sheep can lie down and get stuck in hollows in the terrain with their legs sticking up, unable to reestablish a standing position. Shepherds can give stuck sheep a leg up.

Domesticated sheep do not shed their wool and need to be regularly shorn. 

As you can see, for their own safety and wellness, domesticated sheep can no longer be left to their own devices.

There, now you can go seek employment as shepherdesses and shepherds now.

The first part of today’s gospel lection talks about Jesus’ plan for him and the disciples after they come back from having gone on mission in pairs. They have worked hard and done wonders by the grace of Jesus while they were away. They are tired and would like to get quality time with Jesus to tell each other more about their mission trip.

Jesus, who understands the necessity for time away from the press of ministry to recharge in rest and prayer, makes a great suggestion. Let’s cross the lake and land in a wilderness where we can be on our own and renew our strength.

But by then, the crowds have become like the Swifties who track singer Taylor Swift’s jets online to know where she will be when. The crowds are hungry for Jesus’ teaching and healing. Some keen observers spot Jesus and his disciples getting in a boat and figure out where it is headed. The rumor spreads and enterprising fans of Jesus head that way by land, apparently making faster progress than Jesus’ boat.

“As Jesus went ashore, he saw a great crowd; and he had compassion for them, because they were like sheep without a shepherd; and he began to teach them many things.”

And there flounders the apostles’ hope for rest and recreation. Another sermon on this lection will need to focus on healthy boundaries in ministry to ensure resilience and durability. But we won’t go there today.

The operative phrase here is “he had compassion for them.” This is the essence of Jesus’ divinity. He sees the human condition. And as the dictionary defines compassion, He has sympathetic pity and concern for the sufferings and misfortunes of others.

Jesus will consistently show that compassion throughout his ministry and up to his crucifixion.

The other salient phrase in this first part of our lection is:

“… because they were like sheep without a shepherd …”

Now you know in what jeopardy is a flock of sheep without a shepherd. Jesus sees the crowds and understands he can’t shirk his vocation to lead them by teaching them.

We are not all called to be teachers, but we can be witnesses to gospel values in how we live our lives amidst the other members of the flock. The way we behave in the world speaks volumes about our values. 

Jesus puts compassion before his immediate self-interest (a well-deserved rest with his best friends). How compassionate are we in our everyday lives?

The second part of today’s lection tells the story of Jesus and his disciples returning to an urban spot of the sea of Galilee; the town of Gennesaret and its surroundings.

They are back on the mission trail. There is no avoiding the crowds this time. Even going to a wilderness failed to achieve that.

Here again, people recognize Jesus as soon as they moor the boat. Word of mouth travels like dandelion seeds in the wind. And people rushed about the whole region to bring Him their lame and sick. Jesus does not subtract himself to the pressure of his ministry. Many manage to touch him and that is sufficient for them to be healed.

Jesus’ compassion led him time and again to meet the needs of his flock whether that be teaching or healing.

We may not be miracle-workers, but we can all have a healing effect on those around us.

Has a sympathetic hand on your shoulder or your forearm ever lightened your concern or pain? Has a loving hug from a friend or a relative ever soothed you? Has a kind smile ever lifted your spirits?

We can all do that, and more, given the right circumstances. Look out for opportunities to be a healer among those you live with and encounter.

We may not all be shepherds, but we can find ways to exercise our compassion for fellow sheep. And whenever we need leadership, look up to the Good Shepherd for guidance. May he lead you to green pastures.

Amen.

Sunday, July 14, 2024

The Eighth Sunday after Pentecost B - July 14, 2024

Holy Cross Monastery, West Park, NY

Clay Wackerman
The Eighth Sunday after Pentecost, July 14, 2024

 Click here for an audio of the sermon



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

It's been nearly nine months since I arrived here at Holy Cross Monastery, and my gratitude for the experience extends deeper and wider than any ten-minute sermon can convey. I knew that I would have the opportunity to preach at some point, and for the past month, I have thought with great anticipation (and some anxiety) about what to say during my debut at the ambo. Brother Josep, my formator, encouraged me to incorporate some reflections on my time here.

When I opened the lectionary to today's gospel, I knew it would be a challenging task. I'm happy to report that there has been very little overlap between the beheading of John the Baptist and my internship at Holy Cross. I've witnessed no imprisonments, no executions, no lewd dancing in the refectory. Indeed it's been a rather pleasant time.

But when I look at the violence depicted in this text and the beauty I have witnessed here, the contrast gives me pause. I often ask

·.,-myself: how can such beauty and such violence exist in the same world? Is it possible to divide our attention between them without becoming utterly divided ourselves? The persistent duality is almost too much for one heart to bear, which is why I considered avoiding the tension altogether as I crafted this sermon. When I brought up the difficulty of this passage in a conversation with Br. Robert Leo, he assured me: don't lose your head over it.

So here I am today-head firmly attached-committed to working through this complex topic. On the surface, today's gospel reading is a gruesome one. It is the story of King Herod, who is a man of great power, yet seemingly powerless to the temptations around him. He makes a lofty promise to a dancing girl at a lavish banquet.

When she asks for the head of John the Baptist, he is too proud, too afraid to deny her. The consequences of his fear are tragic, and indeed violent.

The depiction of John's severed head in this passage reminded me of something I had seen last year when I worked as an English teacher in Thailand. I was volunteering at an art camp for elementary school children and I was tasked with supervising one of the activities. We supplied the students with paper and crayons and asked them to draw representations of their emotions. I strolled around the room, surveying the students' progress. For some students, happiness was a green field. For others, a clear sky. Another student sketched a meadow brimming with flowers. One student had drawn a severed head. He sat there very calmly, pressing the red marker into the page. I went to check on him, and he showed me his picture-a portrait of anger. I wish I could have asked this shy boy more about his

drawing-where had he seen this before? Were things OK at home?-but he was reluctant to elaborate, and in any event, my Thai language skills were not advanced enough to have such a discussion. Soon, it was time to share, and the students all gathered around in a circle with their pictures. It was jarring to behold: the ring of beautiful blues and greens broken by a single blood-red page.

As we discussed the drawings, I wished this one student had drawn something more agreeable. Perhaps the session would have gone more smoothly had he chosen to depict something like joy or wonder or peace, or if he had stayed home altogether. Fortunately, the other group leaders were able to address the tension. What happens when we have big, scary feelings? What can we do to manage them?

The students began to discuss their experiences, sharing what made them sad or afraid or angry, and what they could do when these feelings emerged. The conversation deepened, and despite the increasing gravity of the subject matter, the atmosphere of the room seemed to lighten, no longer burdened by the obligations of joy, positivity, or beauty. We started into the depths of the human heart in all its intractable messiness. That one child's violent drawing, which at first seemed to me an obstacle to the group connection was in fact a signpost directing to a different kind of unity, one more fraught, more intimate, more true.

It is this very truth that lies at the core of the Christian tradition-the truth that wounds are not just painful blemishes, but portals to deeper understanding. We have a tendency to cover them up in hopes of maintaining the appearance of beauty. Christ himself never advised this cosmetic approach. There is something beautiful about our image of Christ, a man often depicted as radiant with virtue, his thoughts so holy that they seem to shimmer upon his skin.

And yet this beauty comes to light only through his engagement with the profound horrors surrounding him-the devil, demoniacs, draconian rulers (oh my!). He was a man who walked the razor-thin line between the world's beauty and the world's violence, and he is calling us to follow in tow. He considered both the lilies and the lepers, the calm waters and the storm-wracked seas. His glory on Mount Tabor and his suffering on the cross are both crucial to his story, and they are crucial to ours, too.

To have a Christian attitude toward violence, one cannot shy away from it. We cannot force the discord to resolve into harmony or muffle it into silence. We must listen to it; we must arrange our lives around it. When I think back to that art camp in Thailand, I can see now that my desire to remove the child's violent drawing from the circle was itself a kind of violence. I had wanted things to go well. I'd wanted all the students to be happy. I'd wanted all their art to be beautiful. But animating all this hope was a dark paradox: the idea that beauty can exist without violence can be the very cause of violence itself. We want our gardens to be pretty, so we eliminate the weeds.

We want our homes to be clean, so we exterminate the insects. These are common practices. As history will tell us, the violence only compounds when we apply the same logic at the level of a community, a nation, or a race. This impulse is disastrous, and unfortunately enduring.

Throughout my time here, there have been several crises unfolding in the distance: the famine in Sudan, the civil war in Myanmar, and the persistent catastrophe in Gaza. During mass and chapter meetings here, we often offer intercessions for those afflicted by these tragedies. It is our way of acknowledging the severed head in the room. The life at Holy Cross Monastery is a life of abundance, but it is also a life of awareness. We know we cannot rid the world of violence, but we can at least remind the world that not all life is governed by it. Over the past nine months, I've talked to hundreds of guests about their relationship to this place. Invariably, they will tell me how much they appreciate the peace, the quiet, the hospitality, the food, the beauty, the people. And invariably, I will agree. A place like this is rare.

Many come here hoping to escape some of the stress of their daily lives, and many will find that escape. But to me, this place offers much more than escape; rather, it is an invitation to encounter the suffering of life deeply, and differently. This place does not promise to eliminate the suffering from your life, but I can promise you it will provide you with a new perspective on it, a view that includes the violence alongside the trees, the river, the meadow, the silence, and the cross.

Although violence may persist in beautiful places, so too does beauty persist in places beset by violence. For the past several months, I've been following the journalist Bisan Odwa on Instagram as she documents her experience of the Israel-Hamas war in the Gaza Strip. Among the footage of hospital bombings and displacement camps, she dedicates one video to her favorite flower, the Palestinian poppy, its red petals splayed like rubies amid the rubble. The clip is profoundly moving; after all the chaos she has recorded, she takes the time to introduce her viewers to this coin-sized blossom as if to say: this too is worth noticing. Scholars speculate this flower, also known as anemone coronaria, is the very flower Christ himself referred to during the Sermon on the Mount. Those fields of destruction and the fields of the lilies are the same fields. Consider them.

To know Christ is to know that in a room full of beautifully drawn flowers, there will always be at least one severed head. And in a room of severed heads, there will always be at least one flower. To know Christ is to know these two beautiful, violent truths. To know Christ is to know you are capable, through faith, of holding them both-one in each hand.