One, But Not The Same: Peter and Paul 2006

Ezekiel 34:11-16
II Timothy 4:1-8
John 21:15-19

As Christians, we are all called to be shepherds, priests, and pastors, but rarely does a person’s call fit the usual professional job description associated with those terms. Instead, our vocation to shepherd each other hinges on our being part of the Body of Christ. As Ezekiel reminds us, God is the shepherd. It follows that since we are to be the physical presence of God to those around us, all members of Christ’s Body have pastoral responsibilities, no matter our profession or occupation. Ezekiel also reminds us that we are the sheep, so it follows that our duties lie in both directions; we must be open and available to pastor as well as to be pastored.

We never really know who is looking to us for guidance, and often that person is not fully aware of following our lead, so we must all “fight the good fight, finish the race, and keep the faith” as Paul says, and we must do it in the way that is unique to each of us as different members of Christ’s Body. In other words, we simply need to be our best selves: the image of God we are created to be, because each person’s way of proclaiming Christ is a necessary part of the whole. Even Peter and Paul differed in their approach to evangelism, and the church would have been greatly impoverished had they not accepted their pastoral duties in their own individual ways.

Of course, we should never use the fact of our individuality as an excuse for laxness, stagnation, or complacency. As Paul reminds Timothy: “always be sober, endure suffering, do the work of an evangelist, carry out you ministry fully.” Those are not heroic actions in themselves, butt we all know how difficult it is to perform them every day, year after year. Difficult or not, we must never give up, because as was stated before, we never know who is following us as their model and shepherd. Our entire lives must be seen as a function of our priesthood the priesthood of Jesus of which we all partake.

One aspect of being a shepherd which both Ezekiel and Jesus mention is the task of feeding the sheep. A good shepherd leads the sheep to the food and allows them to eat. As good pastors, we must never cram things down anyone’s throat or spoonfeed them when they ought to be capable of sitting up at the table with good manners. Such actions befit tyrannical cult leaders, not church members. As John Chrysostom told his congregation in Constantinople: “Jesus is the shepherd of sheep, not of wolves.” We also need to do ourselves and everyone else a favor and not allow anyone to cram anything down our throats, or demand to be spoonfed when we are capable of doing it ourselves. Just as we never know who is following us (consciously or unconsciously), we need to be aware of our role models and choose them deliberately and wisely, rather than just blindly following someone we do not even realize is leading us.

Accepting our individual status as shepherds, priests, and pastors is difficult at times and can seem a burden, rather than the joy it should be. Perhaps we can take encouragement from another famous pastor: John, a contemporary of Peter and Paul. Once again, John had his own unique ways of shepherding the people around him, the most famous of which was to simply raise his hand and remind the church: “Little children, love one another.” That might seem simplistic, but that is really our only job; everything else is peripheral. If we are faithful to the task of truly and actively loving each other (and sometimes that is quite a chore), then the other duties of being a pastor to those around us will fall into place as Love sees fit. “Little children, love one another.” “Do you love me? Feed my sheep.” “Jesus is the shepherd of sheep, not of wolves.” If we truly love God, our neighbors, and ourselves, we will feed and be fed, and we will walk through the valley of darkness and fear no evil; for the Lord is our shepherd, and we shall not want. AMEN

Trinity Sunday Year B: Temple Of Words

Exodus 3:1-6
Romans 8:12-17
John 3:1-16

On May 9th (the yearly remembrance of the dedication of this church building), we read about Solomon constructing and dedicating the temple in Jerusalem. Solomon admits that God could not be contained in the temple, or even in the whole of heaven and earth. But Solomon also realizes that the temple can be a focal point for people to encounter God, and so asks God to hear the prayers of those praying in or toward the temple. Today we celebrate the construction and codification of a system of beliefs about God. Like Solomon, we need to remember that God cannot be contained by words, or even in any religion or philosophy anywhere at anytime. But we can remember that our historical trinitarian creeds (just like the temple in Jerusalem) can be a place for us to encounter God and grow in our relationship with God.

Solomon was guided by God in building the temple, as were the church councils in building our orthodox, catholic, trinitarian creeds. But just as the temple was built using human hands, hearts, and minds, so were our creeds. Being human constructs, both the temple and the creeds are therefore imperfect and incomplete. That does not mean that they are wrong; it simply means they are not perfect and complete. Only God is perfect and complete, and only God is truth. Anything else can only be a tool to reach truth.

Creeds, confessions, prayerbooks, catechisms, and councils have sparked violence and hatred throughout history. Maybe one day we will be over that phase. We don’t have to (and shouldn’t have to) believe every theory of God that is put forth, but we can see if pondering them can strengthen our own beliefs, and we can politely disagree with people while not condemning them. We can also be more comfortable with letting the mystery of God remain a mystery rather than always trying to systematize and coordinate our beliefs. The church councils were made of men who were necessarily products of their time and culture – steeped in the philosophical framework of their day, no matter how prayerful and holy they also were. If the creeds were to be hammered out by church councils today, they would be different, because even though the Holy Spirit would be guiding the framers, those framers would be products of a different time and way of thinking. That doesn’t mean they would be wrong; it just means that they mystery of God would be expressed using different concepts, and the unspeakable would be spoken of using different words.

We should be grateful for the work our ancestors did in hammering out the current orthodox understanding of God: Father, Son, and Holy Spirit. But we must always remember that it is God who is to be worshipped, not our system of belief. Just like this church building or the temple in Jerusalem, a codified system of belief is meant to be a tool to bring us closer in our union with God, and to constantly strengthen that union. We must never misuse the tools God gives us. We must never use them to harm others or to bar them from God. With prayer, thought, and work, we can use our official doctrines to help bring even those who do not accept them closer to God. Instead of the all-too-common abusive pattern of using them to hurt people, we can instead choose to use them to help bring the healing, joyful peace of God to the people around us. That is why we are here and why we say we believe what we believe. We are worshippers of God: Father, Son, and Holy Spirit – the creator, redeemer, and sustainer of us all and the entire universe – the God who loves us all dearly, no matter our ability or inability to put our love into formal statements.   AMEN

Easter IV Year B: Know Thyself

Acts 4:23-37
I John 3:1-8
John 10:11-16

Our readings from John this morning speak of knowing and seeing ultimate reality, and both acts hinge on Jesus. In the gospel, Jesus says: “I know my own, and my own know me, just as the Father knows me, I know the Father.”, and in the Letter from John, the author speaks of our relationship to Jesus, saying: “when he is revealed, we will be like him, for we will see him as he is.” Putting the two together, we can make the conclusion that by coming to know Jesus, we come to know God and ourselves. As we pray more and live more like Jesus, we slowly learn the meaning of life.

That knowledge of God, Jesus, ourselves, the universe and everything in it that we obtain from living in God is not really intellectual or academic knowledge, although that is a part of it. It is existential knowledge – built into our bones and our soul; it is experiential knowledge – something we do; it is intimate knowledge – like the Biblical term for sexual union; it is instinctual knowledge – like knowing how to breathe; and it is habitual knowledge – like learning how to ride a bicycle or play a musical instrument by practicing so that one eventually does not need to think about it in order to do it.

The knowledge and vision we receive from abiding in God and following Jesus is the knowledge and vision of reality, because God is the basis of reality. God is the only means of existence. Everything else exists because God brings it into being, and so the only way to ever experience truth is by seeing God as the source and basis of everything, including ourselves. The more we come to know God, the more we come to know ourselves, because we are made in the image of God. So as this existential, experiential, intimate, instinctual, and habitual knowledge grows in us, the more we become like God (our origin). We become more peaceful, joyful, and creative as we become more like the creator and source of peace and joy. We become more loving, merciful, and tolerant even while keeping the highest standards of morality as we become more like the loving, merciful, and tolerant judge of the universe who expects mature behavior from us and yet knows firsthand from his incarnation as Jesus how hard it is to always exhibit it.

As we grow in this knowledge and vision of Godliness and humanness, all the fear and falsehood that we put between ourselves, God, and each other slowly melts away as we realize there is no need for fear. We become more like God and more our true selves. We are not God, and we do not become God – that would be short-changing our humanity. We are beautifully human and will become more proud of and grateful for our humanity the closer we grow to God. Sometimes it seems like we grow too slowly, or even regress. We can’t control our growth (only God does that), but we can foster the growth that God gives us, and we can avoid those things that we know will cause us to regress. God has a high enough opinion of us to give us the freedom to discipline ourselves, rather than forcing maturity upon us. If God’s opinion of us is so high, ours should be, too. As Jesus says: “I know my own and my own know me, just as the Father knows me and I know the Father.” John tells us what Jesus and the Father know about us: “Beloved, we are God’s children now”. He goes further and tells us what we need to always remember about ourselves: “See what love the Father has given us, that we should be called children of God; and that is what we are. Beloved, we are God’s children now; what we will be has not yet been revealed. What we do know is this: when he is revealed, we will be like him, for we will see him as he is. All who have this hope in him purify themselves, just as he is pure.”

One way to purify ourselves is to stop living the lie that we and others are not good enough for each other, for ourselves, or for God. We are God’s children now. We don’t need to wait to start acting like that. We can be grateful for and respectful of our lives and the lives of those around us. We can honor our common humanity and encourage each others’ maturity as we all struggle with the temptation to stop growing or even regress back to an infantile state. God is with us the whole way. We are worth enough for God to call us his children, and we are worth enough to call ourselves and each other that, too.   AMEN

Lent V Year B: Jesus Saves

Jeremiah 31:31-34
Hebrews 5:1-10
John 12:20-33

Emphasis on the death of Jesus as the act that brings about the forgiveness of our sins and puts us in union with God leaves a bad taste in many mouths. That is not surprising; it seems to make God a fan of death. Another reason for the growing lack of enthusiasm for so much importance placed on the death of Jesus as the source of our salvation is the fact that it has been a dominant theme for several generations, and so we feel the human need to swing the pendulum away from it and on to another way of thinking, just like we tend to do in the areas of politics and fashion. Swinging back and forth between what are often termed “theories of atonement” has been common in Christian history, and that can be surprising and unsettling for some people who insist on the need to believe in a set doctrine explaining exactly how “Jesus Saves”.

If one wants to get a glimpse of some of the theories of atonement that have been presented throughout church history, there are books in our library that carry that information, and they can be interesting and edifying. To be honest, I like some of the theories and dislike others, but what I really believe is that some of the truth is probably found in all of them. Theories don’t save; “Jesus Saves”, and maybe the important thing is not how but what and why. The what is a covenant between us and God, written in our hearts, stating that we and God belong to each other, as we heard in our first reading from the prophet Jeremiah. That covenant is ratified by Jesus as our priest, as we heard in the second reading from the Letter to the Hebrews. The why is God’s love for us and the desire to bring us closer to God’s self, as we heard Jesus say in the gospel reading: “I, when I am lifted up from the earth, will draw all people to myself.” Jesus was lifted up from the earth on a cross, and we must admit that hanging from a cross is quite a way to get someone’s attention. Even with all the other thousands of people who had been crucified before and have been crucified since, God got our attention with that one, and has been drawing people to himself ever since.

The death of Jesus is an important aspect of God’s gift of forgiveness and reconciliation. It is important because death is a part of life, and God lived and still lives a full human life as Jesus. We might not ever understand all the facets of all the “theories of atonement”, but that is ok, because our union with God is not dependent on our understanding. Our salvation is dependent on God, who has already given us eternal life, joy, and peace. God wants us to have a relationship with him, not with a theory. So he lives with us, dies with us, and enters a new eternal life with us. God is here with us – his Holy Spirit is praying through us, binding us together with each other and with God’s self; God is here with us as we gather to be fed by God; God is with us as we leave the church and go about our daily lives. God is hanging on a cross, drawing us to himself, and God is risen from the dead to be with us always.   AMEN

Lot Went With Him: St. Benedict 2006

Genesis 12:1-4a
Ephesians 3:14-19
John 15:9-171

Our scripture from Genesis is often used to inspire people to set out toward the unknown, leaving everything behind as we follow God’s lead into a totally new life. However, the very end of the story this morning does not fit that ideal situation. It says very specifically: ” Lot went with him.” If one reads further, one learns that Abram also took his wife Sarai and all of their combined possessions. Abram faithfully followed God in to the unknown, but he did not leave everything behind. We take our past with us always, wherever we go. We can choose to let it be a hindrance on our journey, or we can choose to let God transform it into a help for our journey. Just as we can give God our past, we can give God our future, as Abram did when he left his home and went where God directed. We can choose to worry about our future, or we can choose to rest in the fact that God will use it for our good no matter what it might bring us. Living in the knowledge that our past and future are in God’s hands and trusting God with our lives allows us to live joyfully in the present, as we are ” being rooted and grounded in love ” and as we are ” filled with the fullness of God”, as our second scripture reading from the Letter to the Ephesians puts it. It allows us to ” abide in God’s love ” and lets our ” joy be complete ” as Jesus tells his disciples in our gospel this morning. It frees us from a lot of worry and stress so that we have the time and energy to ” love one another “, and it gives us the stability we need to ” bear fruit that will last ” as Jesus says.

The call to give God our past, present, and future comes only from God, but it is not given only to famous saints or biblical figures. God want every one to freely give their lives to him so that those lives can be real. Life comes only from God – it is not under our power – and until we recognize that, our lives aren’t real; at best they are pale imitations of true life, at worst they are walking deaths. We can choose to pretend that our lives are under our own control and in so doing lose them, or we can choose to acknowledge and rest in God as the source of our lives and so live more truly than we could ever have imagined. Abiding in God won’t necessarily make life easy we can see that by looking the human life of God in Jesus but it will be fruitful, based on love, and eternal. There’s no denying that some events in our past can be crippling and we ought not to make light of them. In the same manner, sometimes events looming in the future can be overwhelming. We shouldn’t deny all that; it is right and good to grieve over those things, but we don’t have to let that paralyze us. God can transform it into good grief that helps us to learn from our past and prepare for the future, while not letting them consume our lives. Our past, present, and future are all parts of us that God can use to bring us to true life. We must not deny them, fret over them, or pretend that we are in charge of them. They are from God and God will give us what we need if we only take it from him and abide in him as the source, meaning, and completion of our lives.

That is true not only for us as individuals, but also for us as a monastery. There is good and bad in our past. We don’t know what the future will bring, but most likely there will be good and bad in it, too. The only thing we can be sure of is that no matter what has happened and what may happen, God can make good out of it for us, if we only allow it. It may not turn out the way we expect or want, and we should be thankful for that, because our hopes and desires are so tiny. God will make things better than we could ever expect or desire. May we look with love on our past as we take it with us into the future, knowing the one sure thing is that God is with us. AMEN

Epiphany Last Year B: Come, Let Us Go To The Mountain Of The Lord

I Kings 19:9-18
II Peter 1:16-21
Mark 9:2-9

Our scripture readings have at least two themes in common. One is that of being on a mountain. The other is that of the human tendency to wrongly assume and presume. In the First Book of the Kings, we have Elijah on the run because he has just destroyed the prophets of Baal, and so he is afraid of what King Ahab and Queen Jezebel will do to him if they find him. He finally makes it to Mount Horeb, where our story takes place. In the Gospel according to Mark, we have Jesus taking Peter, James, and John up a mountain where he is transfigured and meets with Elijah (making his second mountaintop appearance this morning), and Moses (who is known for his mountaintop conversations with God on Mount Sinai or Mount Horeb, where we just met Elijah). Then, in the Second Letter from Peter, we hear Peter recalling the transfiguration of Jesus on the mountain that we heard about in the gospel reading. That takes care of the first common theme.

The second common theme, that of God combating the human tendency to wrongly assume and presume, is a little more subtle. When Elijah finally meets with God on the mountain, the prophet complains that he is the only one left who is loyal to God. God tells him that is not true; there are seven thousand worshippers of God left. When Peter, James, and John are coming down from the mountain after the transfiguration, Jesus warns them to not tell anyone about it until after his resurrection. That seems an odd thing to say, and Jesus says that same thing to people throughout the Gospel of Mark, but as the abbot mentioned in a sermon a month ago, maybe Jesus did not want people to wrongly assume that he was who they wanted and expected him to be, because they would get it wrong. Jesus was and is different from and more than anyone could have ever thought. Just as Elijah had jumped to a wrong conclusion until he was corrected by God on the mountain, so would have the disciples had they not been silenced by Jesus.

It is the same with us; our experiences with God can cause us to jump to wrong conclusions about God, ourselves, and the people around us. That doesn’t happen because we are stupid. It happens simply because compared to God, our perspective is so small that we can see only a small glimpse of the infinite. We need to compare our experiences and understanding of God with others’. They won’t be the same, because just as everyone is different, so will their relationship with God be different. But we do need to be sure that our assumptions and presumptions about God are not totally out of bounds. As Peter says in his letter this morning: “…no prophecy of scripture is a matter of one’s own interpretation…”.

So we need to be always open to others’ interpretations of and understanding of God. We don’t have to blindly accept everything anyone says, and we can honestly and politely let people know when our beliefs differ from theirs and we think they are wrong, but we ought to be open to the fact that they may be on to something – whether or not they are of a different opinion, a different denomination, or even an entirely different religion. We can do that by listening to others and allowing them to listen to us. We can also do it by reading works by people from different cultures and times. More specifically we can do that by being open to the Holy Spirit as we meet together here; seeing Jesus shining through each other, in the scriptures read, in the psalms sung, in prayers offered, and in the food on the altar. So let us go to the mountain of the Lord – the table where we meet with God individually and as a group, and let us not forget that every time we are up here, we are with everyone else at every other Holy Table with Jesus around the world and throughout time. The Lord is here to feed us individually and as a group. We all have much to learn from each other and from God.   AMEN

Epiphany III Year B: Be All That You Can Be

Jeremiah 3:21-4:2
I Corinthians 7:17-23
Mark 1:14-20

Our first scripture reading describes how the people of Israel and Judah had been relying on everything but God: foreign idols, military alliances, and economic power, and all it got them was disaster – the Kingdom of Israel was conquered by Assyria and the Kingdom of Judah would be conquered by Babylon. Jeremiah says that the only way to get out of their mess is to confess their sins, stop relying on false hopes, and put their trust in God alone. Only then will they gain their true vocation as a blessing to the world around them, rather than their hollow and ultimately self-defeating pretensions as players in world politics.

While nowadays we would not be as nonchalant about slavery as Paul was, he does make a valid point in our second scripture reading about using our circumstances for good. It is true that we should not stay in bad or harmful situations, but we also ought not to waste all our time and energy constantly fantasizing about and pretending to be who we are not. We should instead rely on God to make us the best we that we can be, and then use our lives to help others.

In our gospel story, Mark tells about God using people just as they are: Andrew, Simon, James, and John went directly from fishing to following Jesus. Jesus gave them necessary training along the way and then sent the Holy Spirit to further guide them, but they never had to pretend to be who they weren’t. They had been faithful to their jobs as fishers, so Jesus upgraded them into fishers of people. Had they not been doing their jobs at the Sea of Galilee at the time, they would not have been able to respond to the call of Jesus.

It is the same with us. We don’t need to shy away from improving our economic situation or from educational opportunities, but we also don’t need to pretend to be anyone other than ourselves. God can not use fake images to bless people. God uses real people to make the world a better place. We must never rely on the false gods of wealth and social prestige to save us. God alone is the source of our being and fulfillment. Underneath all of our pretensions and dissemblings, we find that we are exactly who we ought to be, even though we are not the fully mature selves we will be someday if we only let God grow us. God does not make junk, and if we trust in God, God will take the good and worthy persons that we are and bring them to perfection. Like Jeremiah, Israel, Judah, Paul, Andrew, Simon, James, and John, we will be a blessing to the world around us. But we must start by being only who we are and trusting in God alone.   AMEN

Advent II Year B: Eternal Impermanence

Isaiah 40:1-11
II Peter 3:8-15a,18
Mark 1:1-8

Peter and Isaiah both remind us of an important truth in our first two readings this morning: the truth of material impermanence and divine eternity. They speak of people as grass that withers and of the dissolving of the elements while reminding us that the word of God will last forever and time is of no consequence to God for whom a thousand years is like a day and a day is like a thousand years. Another way to put it might be: all material things exist temporally because God creates by bringing them into existence, sustains by holding them in existence, and negates by ending their existence while God is eternal because God is existence. We all know that, but we sure don’t live like it, and that causes problems for everyone involved. We live like the things around us are so important that we push God to the background. Our hands are so full of temporary things that we can’t grab on to the eternity of God.

The things we fill our hands with aren’t bad; they are good, because God made them. They aren’t bad – they just aren’t God, and we are created to live with God. We don’t have to throw away our clothes and ovens and wear hair shirts and eat raw food like John the Baptist, but if that’s the only way we can get over the hurdle of material possessiveness, then that way of life is perfectly ok. To live as we should with eternity at the center of our lives, we must walk the middle way of rejoicing in the goodness of every person and every thing while never trying to possess them as substitutes for God. The best way to worship God is to enjoy and be grateful for the universe God has made. Part of that enjoyment of the world is realizing that it is not the ultimate reality and it won’t last. The noble path of the middle way or apatheia or detachment teaches us that the existence of every person and every thing in the world depends on God, not on us. It also teaches us that our own existence depends on God, not on us. The confession of those truths frees us from the heavy burden of over-inflated self-importance and replaces it with the yoke of responsible stewardship. We must truly and deeply love and respect every person and every thing without trying to possess them, and we must gratefully let them go when their time or our time is up.

Living that way is true holiness and true prophecy, as Peter and Isaiah call us to live in today’s scriptures. It is a life of holiness because it puts God at the center of everything, and it is a life of prophecy because it is the truth. The world around us will end someday. Many of us have already experienced our worlds coming to an end through unexpected tragedies or twists of fate. We need to start practicing lovingly letting go of things so that when the time comes to really do it, we can. We need to free our hands from desperately grasping the world around us so that we can hold on to God – not just for our own good, but so that we can be ready to help the people around us whose worlds are coming to an end and who need to hear of God’s unending life of joy and peace. We can be the prophet crying “Comfort” in the confusing wilderness of the world around us. We can prepare a way for the Lord, who comes to baptize us all with the Holy Spirit of true life, true existence, and eternity. The universe around us is beautiful and wonderful and good. God is infinitely more so. May we use the wonderful world around us to make a way for the Lord to come to us, instead of as a wall to keep the Lord away from us.   AMEN

Proper 26 Year A: Proactive Humility

Micah 3:5-12
I Thessalonians 2:9-13,17-20
Matthew 23:1-12

Micah was probably not a popular person. We heard him in the first reading today telling the truth, and the truth does not usually make one popular. He was letting people know that Israel and Judah had not lived up to their vocations as examples of God’s love to the world around them, so they were to be chastened and reformed by being conquered by surrounding empires so that they would learn to trust in God alone, rather than in their military, economic, or diplomatic prowess. The people around him did not want to hear that news. They liked the other prophets, who, for a small fee, would tell them that everything would be ok. There preference for lies over truth doomed them.

We tend to be like those people. We don’t want to hear the truth if it makes us uncomfortable. But if we do not admit the truth, no matter how frightening it is, we are doomed, just like Israel and Judah. We can’t ask God for help when we never admit anything is wrong. Humility can only work in an atmosphere of honesty.

Jesus talks about this subject in our gospel reading this morning. The scribes and Pharisees should have been leaders of the people, but they had stretched the proportions of that leadership to the point where they expected admiration from others whom they considered to be less worthy than them.

The scribes and Pharisees in Jesus’s story needed humility, not because they were worse than the people around them, but because they were just as good as everyone else. They were loved just as much by God as the people around them were. They did good things as well as bad things, just as much as the people around them did. Because they did not want to admit that they were just like everyone else, they were doomed, because that was the truth, and just like the people in Micah’s day, when we don’t face the truth, we are doomed.

The truth is: we are all wonderful, beautiful children of God, and so is every one else. We are no better or worse than anyone else. We are all equally worthy of the love of God and the people around us. Anytime we act otherwise, we doom ourselves to life in the hell of our own lies. Admitting the truth of our infinite worth as God’s children is just as important as admitting the truth of our failure to live up to that vocation. Only when we admit both can we ask God to forgive us for failing in our task to be God’s image. Only when we admit those same truths about the people around us can we live with them in peace.

Our job is to be the Body of Christ; the presence of God to the world around us. We don’t always do that job well. We don’t always forgive others when they don’t do it well. We must confess both of those failures and get on with the job. The truth sets us free. Lies bind us. Humility is the only cure; admitting that only God can help us be who we truly are.   AMEN

Show And Tell: Epiphany 2002

Isaiah 60:1-6,9
Ephesians 3:1-12
Matthew 2:1-12

At first hearing them, Paul’s words in our second reading from the Letter to the Ephesians might sound a little pompous when he speaks of “the commission of God’s grace that was given me for you”. It sounds like he thinks he is some kind of special dispenser of God’s grace. However, after thinking about it for awhile, we realize that he is in fact a dispenser of God’s grace, and that his statement is not at all pompous, because we are all supposed to be very special and unique dispensers of God’s grace to the world around us. Just as God was revealed to the wisemen through Jesus, God still reveals himself; only now, God uses us (the Body of Christ here on earth now), and it is not only rich wisemen that seek him.

We hear a lot about our responsibility to see Jesus in those around us, and that is good and true. But we must also remember that we have the responsibility to make sure that others can see Jesus in us. We may never realize it, and we may never know who it is, but each one of us has someone looking to us for a revelation of God. They may not know that that is exactly what they are doing, and they may never put it in those words, but that is in fact what they are doing, and we do it to others, even though we might not realize it or put it in those words. We rarely feel adequate to the task of being divine revelations to the world around us, and certainly we will fail and disappoint some people, but that doesn’t take away our responsibility.

As Isaiah says in our first reading: “Lift up your eyes and look around; they all gather together, they come to you;”. We must never forget that no matter how difficult and draining it is, many people look to our monastery, and to the different families and congregations represented amongst our guests, for a glimpse of Jesus. We might not like that fact, but it doesn’t make it any less true. It is very easy to be like Herod in our gospel story this morning when the wisemen came to him seeking Jesus. Matthew says: “When King Herod heard this, he was frightened, and all Jerusalem with him;”. Another translation says that Herod was “perturbed”. It is indeed easy to be frightened or perturbed when so many people count on us for a glimpse of Jesus, because we don’t feel adequate to the task of being a divine revelation. But if we read the rest of the story, some of the pressure is taken off.

After all, when God was revealed to the wisemen, it was in very humble circumstances. They found him at home, sitting on his mother’s lap. Knowing that God can be revealed in such a mundane way makes our job easier. It means that the mundane things we do can serve as revelations of God. For those of us who live outside the monastery, it means that every time we are thoughtful enough to use our turn signals when we are driving, or every time we honestly fill out our tax returns, or every time we wait our turn in line at school, or every time we do our chores at home without complaining or being a smartmouth to our parents, we are revealing a little bit of God’s love to the world around us. For those of us in the monastery, it means that every dish we wash, every floor we mop, and every difficult letter or phone call we answer is an opportunity to show God’s love to the world around us. In fact, the thing that we put the most effort and expense into, and in which we receive Christ most intimately here in the monastery and in the home congregations of our guests, is the humble setting of a meal, as we gather around the table up here as guests of Jesus.

So, in the words of Paul to the Ephesians, “the commission of God’s grace that was given me for you” is not pompous. It is a simple as letting people in front of us on the highway, or rewinding a videotape before returning it, or refusing to repeat gossip. Like Paul, we have been given grace so that we may give grace. We are the only revelation of God that many people will ever see. Every kind word we say and every loving deed we do in our own unique way and in our own little part of the world lets God shine forth. So let us come up here and share a simple meal with Jesus, so that we can share Jesus with others in simple ways. AMEN