Sunday, September 17, 2017

Father Riley's sermon for September 17, 2017


15 PENTECOST -  PROPER XIX - A - 17         MATTHEW 18.21-35

 


 Today’s gospel reading continues where last week’s gospel lesson left off. You recall Jesus had just given his disciples a lesson on how to deal with forgiveness and reconciliation in the church. When he had finished speaking Peter asks and answers his own question looking for Jesus to confirm his response. “Lord, if my brother sins against me, how often should I forgive him? As many as seven times”?
 
Peter’s question presupposes the reality of his rights and the limitations of his duties. Among the Jews, the number of times one should exercise forgiveness varied. Three times being the fixed number, in other statements seven. However, that was according to the Old Covenant. In the pre-Israelite period vengeance toward one who had done wrong knew no limits.
 
We see from studying the gospels that the duty of forgiveness occupied a large place in the teaching of Jesus. The spirit of revenge had cast a dark shadow upon the life of his own race and upon society in general. God’s people were awaiting a Messiah that would wreak havoc on Israel’s enemies and restore Israel to nation status.
 
Unlimited forgiveness, however, was to be the dominant spirit of the New Society Jesus was ushering in, a hard lesson to learn then, as well as now. Jesus uses a parable to illustrate his point.
 
Christ said that the Kingdom of God is like a king who wanted to settle accounts with his servants. He then told the parable of the forgiving king and the unforgiving servant. The parable tells us more about the nature of God than about the nature of the kingdom.
 
It seems obvious from the parable that receiving forgiveness and forgiving are related. Because God forgives us, we are in turn are required (obligated) to grant the gift of forgiveness to others. How can we learn to forgive? Can we learn to forgive ourselves and is forgiving ourselves related to our being able to forgive others?
 
Jesus says that true forgiveness comes from the heart. It cannot be merely lip service.
 
When I was growing up, I had a younger brother. He was exactly five years younger than I was. By the time I was ten or so, he being five, he wanted to tag along with my friends and me wherever we went and be involved in whatever we were doing. However, we did not want him, told him so, and would send him home.
 
Of course, he returned home crying and telling our mother how awful we had been to him and that we did not want him to play with us. And of course when I returned home I was confronted by my mother who told me I was to apologize to my little brother and tell him I was sorry and I did so.
 
Looking back on it now, I must confess, I am not certain it came from the heart but more out of fear of not saying so. As we grow older in life, we discover that we have all been stepped on at some point and felt abused, neglected, rejected and taken for granted and if we are honest with ourselves, we know that we have treated others in the same way.
 
Many times, we have apologized for our behavior and perhaps have been on the receiving end of another’s apology. But were we really being forgiven and were we really offering true forgiveness? Did it come from the heart or were we merely giving lip service in order to try to smooth over an awkward situation with the aim of maintaining a friendship or relationship.
 
“What if Joseph still bears a grudge against us…” Joseph’s brothers asked in the first lesson. We can always tell when we have been truly forgiven, that is, when once we have expressed our sorrow at having offended another, they accept it and it is never brought up again. It is as if it had never happened, or never been said and the relationship goes on as if it never did.
 
Likewise, we can know when the opposite is true, that is, when the other person never let us forget it. The key thing is not that we should therefore swallow all resentment and “forgive and forget” as though nothing had happened. The key thing is that one should never give up making forgiveness and reconciliation one’s goal.
 
If confrontation has to happen, as it often does, it must always be with forgiveness in mind, never revenge. The parable, then, needs little explanation. The lesson to be drawn is that the disciple who does not forgive not only causes grief to the community, but also incurs the wrath of God.
 
There is not one of us who does not stand in the same relation to God as the unmerciful servant to the king in the parable. We have all been the recipient of God’s unlimited forgiveness. Moreover, we have all been guilty of the same sin of with holding forgiveness.
 
Ill will and a revengeful, grudging spirit involve others in the consequence of our own sins. And when we with hold forgiveness we impose on God’s good nature without regard to the consequences. As St. Paul aptly reminds us, each of us will stand before the judgment seat of God and will be held accountable for things done and left undone.
 
Every time we accuse someone else, we are accusing ourselves. Every time we forgive someone else, we are playing forward God’s having forgiven us. Our obligation to forgive others is a practical rather than emotional obligation, and, if we do not perform it, we must expect to find those blessings forfeited. God’s forgiveness is probationary and may be recalled at any time.
 
Mercy is enthroned in the heart of God. Thus, it should be in ours. To forgive is to be God-like. Our hearts must be open to forgiveness, never closed. If it is open, able and willing to forgive others it will be open to receive God’s love and forgiveness.
 
It is only when our true relation to God is grasped that we come to think and act in a God-like way. Jesus established the New Covenant and the way of life, which will mark out the New Covenant, is forgiveness. The cross is proof not only of God’s love for each of us but the sign that the blood of Christ has reconciled us to God.
 
Here, Jesus makes it clear that if we want to continue to receive God’s forgiveness we have to be prepared to give it. It is a hard lesson to learn, but even harder to put into practice. Peter’s question and Jesus’ answer says it all.
 
If we are still counting how many times we have forgiven someone, we are not really forgiving him or her at all, but simply postponing revenge. What Jesus is saying with his 70x7 answer is, don’t think about counting; just do it. AMEN+

 

 

 

 

Thursday, September 14, 2017

Shepherd Center needs and Morning Prayer


The Shepherd Center has need of household items like pots, pans, utensils, sheets, pillow cases; etc. Please help out the Shepherd Center.  Also, Jane Barnett has been conducting Morning Prayer every Wednesday at the Shepherd Center for over a year or two or three.  The service is, of course, open to everyone.  Please join us each Wednesday at the Shepherd Center at 10am for Morning Prayer.  The service usually closes with a special version of "Amazing Grace" sung by Eddie Sanders--you will love it!  At this Wednesday's service we were asked to pray for Mattie Davis--please keep Mattie in your prayers.

Monday, September 11, 2017

Father Riley's sermon from September 10, 2017


14 PENTECOST - PROPER XVIII - A - 17   MATTHEW 18. 15-20

 

 
As I said in last week’s homily, it has taken a natural disaster to divert our nation’s attention away from demonstrations of hate to ones of love. Some might say that God has intervened by focusing our attention away from confrontation to one of interceding on behalf of those in need.
 
For none of us likes confrontation, not really. It is always a difficult thing. Moreover, few of us do it well. As human beings, we have become creative in ways to avoid it, unlike those we have seen on the nightly news in weeks past who seem to enjoy beating up on each other.
 
Most of us can keep our feelings pent up inside of us. However, there are some who can do it for so long then explode. Sometimes we tell everyone we know about a problem we are having with another person except the one we think is the problem. It is a rare person who can open a tinder subject, discuss it reasonably, and the leave it alone.
 
Let’s face it most of us fight dirty. We hit below the belt by bringing up things from the past that have nothing to do with the present issue. The natural response of the one on the receiving end is to become defensive.
 
Reconciliation goes out of the window. Both sides dig in. What began as an attempt to address an issue escalates into an argument. We have seen it all too often and been a part of it ourselves in our relationships with others, whether family or friend.
 
If it goes too far, relationships are broken and friendships end without either party willing to reach out to the other in an attempt to make amends. Our pride keeps us from doing this. Reconciliation is a huge issue today. We clearly see the results of not doing it. The media will not let us forget.
 
Campaigns of terror abound, wars and rumors of war continue to grow, and divisions of race and culture in our own country manifest themselves in a divisive manner on a daily basis. We live in a divided country, and yes, even the Church is divided much, I am sure, to the sorrow of Him who died for it.
 
The prophet Ezekiel, in today’s first lesson realized the sins of his own nation. “Our transgressions and our sins weigh upon us, as we waste away because of them; how then can we live?” God gave him the answer: turn from your evil ways and live. As St. Paul does in his letter to the Romans, “owe no one anything, except to love one another; for the one who loves another has fulfilled the law.”
 
Sadly, many of us as Christians take a head in the sand approach and pretend there is no problem. We can refuse to face the facts, swallow our anger, or resentment, paste over the cracks and carry on as if everything is normal. On the other hand, we simply ignore and avoid the other person or the other group or issue and pretend it does not exist.
 
As Christians, we have come to convince ourselves that this is what forgiveness is all about. It means pretending that everything is all right, that the other person has not done anything wrong. But that is not it at all. Forgiveness does not mean saying it did not really happen, she did not really say that, or it did not really matter.
 
In either of those cases, you do not need forgiveness; you just need to clear up a misunderstanding. Forgiveness comes into play when it did happen, when he/she did say that, and it did matter, and you are going to deal with it. Jesus gives us a sequence in today’s gospel on how to put forgiveness and reconciliation into play, in other words, how to deal with it.
 
First, keep it between you and the one who has offended you. If you feel you have been offended then you be the one to initiate the action, but be prepared for the offender to offer a counter-accusation in which there may be some truth we need to hear. Above all, avoid becoming defensive.
 
If that does not resolve the issue, then take a witness or two who will serve as a realty check on your judgment. If you are right then they will confirm it.
 
If that does not turn the other person and move them to reconcile, then Jesus says we are to take it to the church.
 
If that fails the result is excommunication; a disassociation and separation - a permanently broken relationship.
 
Yes Jesus was giving his disciples a means of providing forgiveness and reconciliation for members of the church, ending with a disciplinary action that would be needed in the not too distant future if all else failed. However, the same sequence works for us as individuals in our relationship with other human beings.
 
Reconciliation is a hard challenge that confronts our world today, especially when one nation faces off against another and refuses to back down. The challenge exists in our own nation where our differences are being magnified by race and fanned by hatred and ignorance. It remains a hard challenge within our own families where politics, religion, and life-styles create a breach that sometimes result in permanent separation.
 
Hate and anger too often override love and forgiveness and we waste away as a people and a nation because of them. Thus, the prophet Ezekiel raised the question: “how then can we to live?” God in Christ gives us the answer: “Love one another as I have loved you.”
 
No one said it was going to be easy, perhaps that is why it is a rare thing to witness. However, Jesus’ warning about “binding and loosing” does not only apply to the church in her authority to pronounce God’s absolution, but to each of us in our relationships with one another when it comes to forgiveness.
 
If we fail to forgive we bind that person in their sin, and we bind ourselves to their sin, as God revealed to Ezekiel. However, if we forgive them, and become reconciled to them, then, we give them life, and we gain life; a life that is on based on love - the “new” life Christ gives to all through the merits of His life, death, and resurrection.
 
“Love does no wrong to a neighbor;” Paul writes, therefore “owe no one anything, except to love one another; for the one who loves another has fulfilled the law.” AMEN+
 
 

Tuesday, September 5, 2017

Father Riley's sermon for September 3, 2017


13 PENTECOST - PROPER XVII - A - 17  MATTHEW 16.21-28


 
What a difference a week makes in the life of the world we live in today. It took a hurricane to divert the nations’ attention away from demonstrations of hatred, anger and mistrust to one of reaching out with a helping hand to all those impacted by the storm regardless of who they are. Makes one stop and ponder what is really important in life doesn’t it?
 
In comparison last week’s gospel had Peter being rewarded by Jesus for having made his confession, although divinely inspired, of Christ as the king Israel had been waiting for, the long awaited Messiah, the Son of the living God. Jesus called Peter’s confession the “rock” on which he would build his church.
 
Here, just a few verses later the “rock” has turned into a stumbling stone. Jesus rebukes Peter for his human response to Christ’ announced destiny.

Where Peter had been the spokesperson for the others in confessing Jesus as the Messiah, he now becomes the unwilling spokesperson for Satan, as the devil did not want Christ to fulfill his mission and save mankind through his suffering and death.
 
Peter thought that he had Jesus figured out and what Christ’s next move would be, or should be. Going to the Holy City was going in the right direction. They should march on Jerusalem, pick up supporters along the way, choose the moment, take over the Temple, cast out the rulers and enthrone Jesus. That’s how it should be done. That’s how the Son of Man would be exalted in his kingdom.
 
That is not what Jesus is saying. Peter has his mind set on worldly power. That is not the way God will bring salvation to all mankind. God’s victory will come through suffering and death.
 
I “must go to Jerusalem,” Jesus said, “and undergo suffering…“ He will confront the rulers and authorities, the chief priests and legal experts in Jerusalem, but they, not he, will appear to win the battle. He will be killed. And on the third day, God will raise him from the dead.
 
Peter and the disciples failed to discern the connection between his death and the coming of the kingdom. They cannot figure out for the moment what Jesus means by this. This is but Christ’ first prediction of the Passion, others would follow. Obviously, it has diverted the disciple’s thinking. Jesus makes it clear what God’s plan is - without his suffering there is no redemption.
 
Moreover, this is not the first time Jesus has talked to his disciples about the cost of discipleship. They had already seen him rejected in his own village. Yet they see no connection between that and what will become of him in Jerusalem nor what will eventually happen to all of them, save one.
 
His mighty works and his teaching about God and his kingdom had kept alive their hopes of worldly power. Human reasoning based on worldly things can blind us so that we are unable to see as God sees. Like Peter, we sometimes think we have God all figured out and what it is God is up to, or should be up to, especially in regards to meeting our needs. Like Peter, we find ourselves in the wrong.
 
The recent confession of Peter and Jesus’ approval must have greatly strengthened those worldly hopes. It was expected that Messiah would reign forever, so the idea that Christ would die was perplexing to Peter and remained scandalous to the Jews even after the resurrection.
 
Jesus sets the record straight. The one who until now had been the teacher and the wonder-worker endeavors from henceforth to have them see him as Redeemer - the one who must suffer in order to save.
 
Having set the record straight, Christ now issues the call to any and all that would follow him. “If any want to become my followers, let them deny themselves and take up their cross and follow me.” The cross is a symbol of suffering and self-denial.
 
We may not be called to physically suffer for our faith as Christians, at least not yet. Nevertheless, we are called to follow him and imitate him in denying our self for the sake of the love of God and the gospel. To imitate Christ and deny self is the way in which we witness to a fallen world that our allegiance belongs to him.
 
Our love of God has to be genuine as St. Paul says, and needs to be demonstrated in our relationships with other people. St. Paul gives us a blueprint of how this is to be done in today’s Epistle - by loving one another with mutual affection…blessing those who persecute us, and living in harmony with one another all of which depends upon our denying our self and our self interests.
 
When we think in human terms, as Peter did, we react in human ways rather then respond as Christ would. St. Paul warns against that too. “…do not repay anyone evil for evil… do not overcome evil by evil, but overcome evil with good.“ For too often, we choose to follow our own instincts based on worldly power. When we do we demonstrate the very opposite of the imitation of Christ.
 
To deny oneself is much more than to deny particular pleasures. It is, as Thomas Merton wrote, “to cease to become what I always wanted to be and become what God wants me to be.” Or, as St. Paul says in another place, “to die to self and live to Christ.” That is what it means to deny our self. That is what it means to take up our cross.
 
This is what Peter and the others would one day learn to do by surrendering their self-allegiance and giving all their allegiance to Christ. Self-denial is self-renunciation, not the seeking of the cross, but an acceptance of it in whatever form it may take.
 
The paradox of Jesus’ own life must be the paradox of the life of his followers. Self-discovery through self-surrender. This was the law he laid upon them because he had himself learned its everlasting validity. It is not impossible to live life selfishly, but what an impossible life it is.
 
We can’t profit by holding onto temporal things. If we do, the loss is in the eternal. To give up life is only to lose a lower and find a higher. There are no half measures in following Jesus. There are no short cuts to the kingdom.  Jesus did not attain glory without the cross and neither can we.
 
In every generation there are, it seems, a few people who are prepared to take Jesus seriously at his word, and who willingly take up their cross and follow him. What would today’s world look like if we all did? AMEN+

Monday, August 28, 2017

Father Riley's homily for August 27, 2017


12 PENTECOST - PROPER XVI - A - 17     MATTHEW 16.13-20


 
Prior to his asking the two questions in today’s gospel, Jesus has healed many who had been brought to him, the lame, the blind, the mute, the maimed, in essence fulfilling Isaiah’s prophecy concerning the coming Messiah. Then he fed 4000 with just 7 loaves and a few fishes much to the astonishment of his disciples as well as those who were fed. Afterwards he was approached by the scribes and Pharisees who came to test him by asking for a “sign.”
 
Obviously, they had heard of the miraculous feeding and of His ability to heal, the most dreaded of diseases now they wanted him to perform a sign for them. Jesus refuses. Taking his disciples aside, he warns them of the “leaven” of the Pharisees and the scribes, meaning their teaching. It is after all of this that Jesus and his disciples retreat into the district of Caesarea Philippi.
 
This district was far north of the land of Israel, well outside the territory of King Herod and a good two days walk from the Sea of Galilee. There were no scribes or Pharisees to test him. Instead, Jesus “tests” the disciples. The two questions posed by Jesus are recorded in all three of the synoptic gospels and mark a turning point in the story of Jesus.
 
From this point on Jesus begins to speak of his destiny in terms of his suffering and death, rather than speaking only in terms of the coming of the kingdom of God. In asking the first question “Who do people say that the Son of Man is; Jesus must have known the answer he would get, but he wanted the disciples to say it out loud.
 
This tells us a good deal of how the people perceived Jesus. The answer the disciples gave was a varied one. Some said John the Baptist, at least Herod thought so. Some said Elijah. Jewish tradition expected that Elijah would return in the last days to prepare for the coming of the Lord. Some said Jeremiah, because it was he who predicted the establishment of the new covenant and Jesus’ words mirrored the language of the new covenant.
 
Others said one of the prophets, or the prophet. The prophet would have significance since Deut. 18.15-22 promised God would send one greater than Moses. Upon hearing the disciple’s answers of his first question, Jesus then asks ‘But who do you say that I am?”
 
It is the greatest question a person can ever face, for it is the question that defines Christianity. Peter takes on the role as spokesman, “You are the Messiah, the Son of the living God.”
 
Obviously some of the things that Jesus had been doing (miracles) and saying had puzzled the disciples up to this point with a perplexity that would only be resolved after the resurrection. What Peter is saying here was that Jesus was the true king. That he was the one that Israel had been waiting for. That he was the one the Psalms and Prophets had predicted.
 
Peter’s response was a divine illumination of the moment; a God-given answer. However, we see just a few verses later when Jesus announces his death in Jerusalem that Peter reverts to a very human response. Here, however, Jesus seems to reward him by giving him the name “rock.”
 
On this “rock” Jesus says, he will build his church. The ‘rock” refers not to Peter per se, but to the faith of his confession. The true rock is Christ himself. The faith of Peter expressed in his confession of Christ as the Son of the living God would be and is the foundation for Christ’ new community - the Church.
 
That is what Jesus came to build, a community consisting of all of those who would give their allegiance to him as God’s anointed. Peter’ reply, then, affirms two great truths concerning Jesus - his divine son ship and his messiah ship. The “rock” the church is built on is Peter’s faith in both.
 
Peter still has much to learn, as do, all of the Apostles, but this is part of the process of becoming what God intended for them to be. After all, Jesus’ new community consists of forgiven sinners. God has led Peter to faith through his experience of the lord. Peter has a place in the purpose of God.
 
And the purpose comes next in the text. “I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.”
 
The Jewish rabbis of Jesus’ day had the power to pronounce what was forbidden and what was permitted according to the Law of Moses. They did not have the power to add to it or subtract from it. These decisions, according to Jewish tradition, were acknowledged in heaven.
 
The power of the Church to bind and loose is a power to interpret the law of Christ, and likewise not a power to add to it or subtract from it. The “keys” Jesus is giving to Peter and ultimately to the rest of the Apostles, is the authority to “teach” and discipline the new community that would spring up after Pentecost.
 
At Pentecost, all of the Apostles would be empowered as stewards of the mysteries of God, becoming scribes of the kingdom, with the power to interpret God’s will in the power of the Holy Spirit.
 
Our answer, then, to the question of Jesus “who do you say that I am,” marks a turning point in our lives. Through the gift of faith we proclaim Christ as the Son of the living God. Our eyes are opened to the discovery that each of us has a place in God’s purpose in bringing salvation to the world.
 
The world we live in today is a dark and scary place. The international scene is filled with wars and rumors of war. Extremists in the name of religion carry out destructive acts that claim both life and property. On the home front, our country is sorely divided both politically and socially to the point that we stand on the verge of imploding. Right thinking, sanity, and justice need to prevail in the wake of hatred, distrust, and disrespect.
 
Yet it would appear as if our Christian witness has been silenced. Jesus’ question is a test of our faith. Where is the Christian witness today? Why don’t all who profess faith that Jesus Christ is the Son of the living God stand up for peace?
 
Isaiah warns in the first lesson that one day the heavens will vanish like smoke, and the earth will wear out like a garment. Need we remind ourselves that we are living between Advents? We are in a waiting period.
 
However, our waiting is not to be one of inactivity but one of witnessing to the saving grace and love of God in Christ. Thus, St. Paul exhorts us in his letter to the church at Rome not to be conformed to this world, but be transformed by the renewing of our minds, so that we may discern what is the will of God - what is good, acceptable and perfect, and then do it.
 
Jesus came to build a community of faith. He willingly gave His life on the hardwood of the cross that it might continue to grow. He sent the gift of the Holy Spirit, not only to unify us as members of His Body the Church in our profession and witness of our faith in Him both as our Lord and the One whom God has sent to bring salvation to all, but more importantly to have the courage to proclaim Him as such.
 
Pray then that God will grant us His grace that we might fulfill our place in His divine purpose by showing forth the power of His Love among all peoples, to the Glory of His name, through Jesus Christ, our Lord, who lives and reigns with the Holy Spirit, one God, now and forever.  AMEN+
 
 

Saturday, August 26, 2017

Father Riley's sermon from August 20, 2017


11 PENTECOST - PROPER XV - A - 17    MATTHEW 15. 21-28

 


Today’s gospel stands in contrast to last week’s not only in terms of faith but also in terms of the scene. In last week’s gospel Jesus chides Peter, his chosen disciple, for his “little faith” when he lost focus and began to sink into the Sea of Galilee.
 
Peter and the other disciples who were present had just witnessed Jesus’ feeding of the 5000. The multiplication of the loaves and fishes was an impressive demonstration of Christ’ power over nature. However, it would appear that his miraculous powers in feeding so many with so little had done nothing to increase the faith of his chosen.
 
Today’s scene is much different. Not only is it on dry land, but in a foreign land. The area is North of Palestine on the Mediterranean coast in present day Lebanon. Jesus and his disciples have retreated to the district of Tyre, and Sidon, after His having refuted the scribes and Pharisees’ teaching concerning ritual purity. For his efforts, they rejected Him.
 
The population of the district, at the time of Jesus, was composed of predominantly Gentiles who were descendants of the ancient Canaanite people. They were the original inhabitants of the land, but were eventually subdued by the Israelites upon Israel entering the Promised Land.
 
Here Jesus is confronted by a Gentile woman who persists in her having him heal her daughter. At first, he ignores her. Then the disciples rebuke her. Then Jesus says that he was not sent to her, implying her race and her people. Nevertheless, she throws herself at his feet and asks for his help.
 
She knows her place and only asks for the “crumbs that fall from the children’s table.” Jesus is impressed and proclaims her faith as being “great,” and for that, her daughter is healed instantly.
 
Hatred, prejudice and racism have once again raised their ugly heads here in our own country. Racial identity continues to be one of the great moral and cultural issues of the day not only here but also throughout the world. It was no different in Jesus’ day.
 
The Roman occupiers despised the Jews in Palestine however; they tolerated them and their religious leaders as long as they helped maintain the status quo. The Jews, likewise despised the Romans as well as those they deemed to be “outsiders,” namely the Gentiles and non-believers.
 
Jesus came along and through his preaching and teaching challenged all hatred, all social distinctions, all prejudice. “Come unto me, all ye that travail and are heavy laden and I will give you rest.” “God so loved the world,” St. John writes, “that He gave His only begotten Son, to the end that all who believe in him should not perish, but have everlasting life.” All Jesus said may come to Him. All St. John writes who believe in Him will be saved.
 
Therefore, when we read today’s gospel we find it to be a bit disturbing. It looks as though from the beginning that Jesus is refusing to help someone in need just because she is from the wrong race. It all seems so strange. What is going on here?
 
Matthew makes it clear that Jesus’ mission is not to those outside Israel. This woman is a Gentile. Christ came first to the lost sheep of the house of Israel. They were and are God’s chosen people. Something we modern day Christians sometimes forget.
 
God chose them to be the promise-bearers through whom His Word, and the new life, would be brought to the rest of the world. Jesus came to fulfill the Law, not abolish it. He came to fulfill the purpose for which this people existed in the first place.
 
If God’s new life were to come to the world, it would come through Israel. That is why Israel had to hear the message first. That is why Jesus limited his work almost entirely to the Jewish people. Jesus inaugurated God‘s kingdom representing the fullness of it, and yet not yet.
 
But as we see in our reading of the gospels there are occurrences when the future keeps breaking into the present, as it does in today’s passage. The Canaanite woman cannot wait for the great commission to be carried out (Mt. 28.19). She presses Jesus to make it happen now. She has faith he can heal her daughter.
 
She addresses him with the Jewish Messianic title “Son of David.” She understands that God’s chosen people are to be the promise-bearers and that she is not one of them. However, she insists on her point, that if this is true, God’s Messiah will ultimately bring blessings to the whole world. That even the “little dogs” will share in those blessings.
 
Jesus is both moved and impressed by her “great” faith, especially in light of his having recently been rejected by the “faithless” Pharisees and scribes. The woman’s faith broke through the waiting period, the time when Jesus would come to Jerusalem as Israel’s Messiah be killed and raised again, and then send his followers out into all the world. The disciples and perhaps Jesus himself are not yet ready for Calvary. However, this foreign woman, this outsider, is already insisting on Easter.
 
To be a Christian in today’s world calls for us to not only focus on Jesus but also his teachings and the commandments of God. The challenge that faces us, in light of recent events that have magnified the prejudice and hate that continues to permeate our society, is nothing less than our putting into practice the first and great commandment - to love God, and our neighbor as our self.
 
To love one’s neighbor as oneself is based on the belief that all human beings are created in the image of God and thus are equal, irrespective of race and color. That Jesus Christ died for all, so that all might live through him. There is no limit, then, to the Church’s mission. It is to be extended to wherever it encounters faith.
 
Our God is a God of Love and not hate, and by His grace, we can put His commandments and the teachings of Christ into practice by being faithful in following the blessed steps of his most holy life. With God’s help we can put love into action within actual societies, where people from very different backgrounds and cultures can live together in peace and harmony. To do so is to reflect the true image of the kingdom of God.
 
This we might have imagined would one day be fulfilled in a distant future, but it is something that needs to be claimed in the present with a prayer and a faith, like that of the Canaanite woman, that refuses to be put off. AMEN+

Sunday, August 13, 2017

Father Riley's sermon for August 13, 2017


10 PENTECOST - PROPER XIV - A - 17     MATTHEW 14. 22-33
 
 
 
As a rector, I taught First Holy Communion classes to 7-10 years as prerequisite to their becoming acolytes. I recall the beginning of one such class when a precocious lad raised his hand and asked that since I was a priest he guessed that I just sat around all day and thought about God. I confessed that is not always the case.
 
How many times during the course of a normal day to we stop and think about God? If we are honest, we must confess that our focus is mostly on self; something we need, something we need to be doing, and when we are older, something we have forgotten! Our focus is not always on God.
 
Today’s gospel scene takes place on water. It follows Jesus’ feeding of the 5000 where he demonstrated his power over nature. He demonstrates it again in his “walking on water” and the stilling of the wind. After the miraculous feeding, Jesus sends his disciples back across the sea to Galilee while he remains to dismiss the crowd.
 
When the people have dispersed, Christ goes up on the mountain to pray and be with God. The disciples had been gone for some time but were struggling to cross the lake for the wind was against them. They struggled all night it seems without much headway.
 
It was almost dawn when Jesus appeared to them walking on water. By this time, they were sorely tired having strained for hours against the wind and the waves. When they saw Jesus, they did not recognize him; for they were not expecting him, but thought what they were seeing was a ghost. They were afraid and cried out.
 
Then Jesus spoke to them in order to clam their fear. “Take heart, it is I; do not be afraid.” Peter thought he recognized Jesus’ voice. So, Peter asks, “Lord, if it is you,” still doubting, “bid me come to you on the water.” Jesus said, “Come.”
 
At first, Peter dismissed the wind and the waves keeping his eyes fixed on Jesus. As long as he did, he was able to overcome the natural and physical elements and do the impossible. However, when he diverted his attention, when he saw the waves, felt the spray in his face, and looked down, he became afraid and began to sink crying out to Jesus to save him.
 
Peter lost focus. He let his fear override what little faith he had when he first stepped out of the boat. Jesus saves him of course but chides him for his lack of faith. Note Peter did not ask to “walk on water,” but to “come to Jesus.” He wanted to be with Jesus.
 
We can’t physically be with Jesus as the disciples were. However, we can “be with Jesus” in our thoughts and our prayers. We can be with Jesus when we focus our attention on him. To do so is to set aside the distractions of life. That is not an easy thing to do when we have so many things we are normally engaged in on a daily basis.
 
Yet all the more reason for each of us to find time during the course of the day “to be with Jesus.” In 1986, a seminary classmate and I decided to go on a Lenten retreat. That would usually mean to a monastery where a directed retreat would be conducted. We chose the Jesuit center in Wernersville, Pennsylvania.
 
It was a 17 day, silent, Ignatius retreat. Upon entering the monastery, we were met by the retreat master who assigned us our rooms and gave us a schedule. Then, he took our watches. The daily schedule was one that revolved around prayer and worship and a set time to meet with a spiritual director who assigned us a passage of scripture for our daily meditation.
 
We were expected to keep a journal and to write down our thoughts based on the passage of scripture that had been given to us and then share those thoughts with our director during the course of the day. Our time there was intended to be a private retreat; one designed to be alone with God.
 
The surroundings were beautiful. Some 300 hundred acres was ours to roam to stop and pray to sit and meditate and to write down our thoughts, in other words, “to be with Jesus,” without the normal distractions of daily life. The first few days, I admit, were difficult. I felt I should be doing something else or that I should be somewhere else and I often found myself looking at my naked wrist in order to check the time.
 
It was hard to focus on something besides myself and turn my sole attention to God. I was like Elijah in today’s first lesson struggling to hear God’s voice. After the first two or three days, I learned to do just that and was amazed at how the scriptures spoke to me. My journal quickly filled and my prayers deepened. What a peaceful experience. What a feeling of calmness within.
 
My time there became a sacramental experience. It gave me a slight foretaste of what it will mean to “be with Jesus” for all eternity. I learned to be absorbed in spiritual concentration. I can imagine now what eternity means in contrast with time, and what the eternal presence of Christ may mean when human distractions have been left behind.
 
Alas, the day came for our departure and neither one of us wanted to leave. I know now how Peter felt on top of the Mount of Transfiguration when he wanted to remain with Jesus. What I learned from that experience is that one does not have to go on a directed retreat to “be with Jesus.” No, what we have to learn to do is to focus on him whenever and wherever we are by letting go of life’s distractions.
 
The gospel calls us to look outward and not inward. We do that by giving Him our concerns, our fears, our hopes and our dreams. Jesus is not only present to us in the storms of life, he is always present as he promised and his presence is real, not some shadowy experience. It is we who have to learn to make ourselves present to Him by letting go of the things that crowd our thoughts so that we can focus our attention on Him.
 
When we do so we discover that His presence brings peace and composure; courage returns, and forward movement is possible. The wind ceased as did the disciple’s fear when Jesus got into the boat with them. The disciple’s fear is transformed into hope, faith, and eventually love for the one who makes his presence known to them.
 
How does this story work for us? The story is a picture of the life of faith, or rather, the life of half-faith, faith mixed with fear and doubt which is the typical state of so many of us, as it was for the disciples.
 
“You of little faith.” Often we do suffer from too little faith. However, the matter is not remedied by sitting ourselves down and resolving to have more faith. To do so is to focus more and more upon ourselves and less and less upon God, as Peter did when he attempted to approach Jesus on the water.
 
Again the gospel calls us to look outward and not inward, and thus to behold the glory of God, who is our help. To know the closeness of Jesus is a central insight of the Christian faith. But if we over emphasize that affinity of Jesus to us as human beings we are in danger of losing something important.
 
The One we address as Christ is not merely a human companion with us on our journey of faith, but the source and sustenance of our faith. Thus, we do not produce faith by deciding to have more of it. But, as we witness and identify God’s love again and again, faith springs from within and flourishes.
 
There are many times when God in Christ asks us to do what seems impossible. How can we even begin to do the task he has called us to do? Of course, if like Peter we look at the waves being lashed by the wind, we will conclude that it is indeed impossible.
 
What we are called to do is so basic and obvious, but so hard to do in practice and that is, to keep our eyes fixed on Jesus and our ears open for his words of encouragement. And our wills and our hearts ready to do what he says, even if it seems impossible at the time.
 
That is what it means to be with Jesus now, and by God’s grace live according to His will with the hope of one day being where He is for all eternity. AMEN+
glr+
081317
SJ

Tuesday, August 8, 2017

Bishop's visit and confirmations August, 6, 2017

A great visit from The Rt. Rev. Jacob W. Owensby, Ph.D., D.D., Bishop of the Diocese of Western Louisiana, we had this past Sunday as he confirmed Sonia Hartner and John Godfrey to our Episcopal congregation.  We also enjoyed our annual congregational dinner with the Bishop and celebrated the confirmands Sonia and John.

Bishop Jake, Father Gregg, and acolyte Allie (the haze is not for effect....the humidity was 200%):


Bishop Jake, Father Gregg, Sonia, John, and Allie:

Planning the service: Bishop Jake, Sonia, and John:

Congregational dinner in the parish hall


 
 
 


Sunday, July 30, 2017

Father Riley's homily for July 30, 2017


8 PENTECOST, PROPER XII - A - 17   MATTHEW 13. 31-33, 44-52

 


For the past two weeks, we have listened as Jesus has tried to describe what the kingdom of heaven is really like. Undoubtedly, he was asked that question many times.
 
It’s like seed that has been scattered on a variety of soils, He said. Some of it took root and produced good fruit, and some of it did not. It is like a field where good seed was intentionally sown, he said in another place, but somehow weeds took root and sprang up alongside the wheat. That is the way God intends for it to be until the harvest.
 
In today’s passage, he continues with illustrations putting word-pictures in the minds of his listeners. First, a mustard seed, tiny compared to other seeds common to his time, yet one that will grow beyond expectations.
 
What Jesus is saying is that kingdom of heaven was ushered in at his coming. However, no one took notice at first. Just twelve men were chosen to follow him. A small beginning to be sure, but great results occurred then, and have continued to occur over the centuries as God promised. How many disciples, for example, does Jesus have today?
 
And, what of leaven? How does it relate to Christ’ concept of God’s kingdom? How do we know, for example, when one has entered into the kingdom? Leaven is like an inward faith that naturally grows and manifests itself outwardly in word and deed. Entering the kingdom activates a force that transforms from within all those who receive it.
 
From the parables of seeds and growing, harvesting and reaping, Jesus moves to ones of discovery, not only discovery of the kingdom itself but of its value. In a way, these two parables allude to the endless variety of experiences by which individuals enter the kingdom.
 
To one it’s wonderful worth is suddenly, and it may seem, accidentally revealed; while to another it is only found after long years of searching. To discover it is one thing; to possess it is another. No little sacrifice is called for in order to have it. It must be prized above all else. Those who are immersed in worldliness never find it, nor do they ever realize the value of it. Like the treasure in the field, it remains hidden.
 
Following the parables of the mustard seed and leaven, Jesus reiterates the conclusion of last week’s parable of the wheat and tares by describing what will happen at the close of the age. This time he uses a “dragnet” to illustrate.
 
Again the angels will do the separating as in the wheat and tares and there will be “weeping” and the “gnashing” of teeth. “Have you understood all of this,” he asked, and they answered “yes.”
 
To end on such a dark note would be to send his listeners away with a frightful image of God’s kingdom would it not. However, he doesn’t end his teaching with that. Instead, he says that we, who have entered the kingdom already, through the waters of Holy Baptism, are to be like “scribes” who have been trained for the kingdom. What does he mean?
 
In Jesus’ day, a scribe was an expert in Mosaic Law. However, when he became a disciple of Jesus he was able to preserve past insights and enlarge them in light of Jesus’ teachings. The “old” things are the wisdom of the centuries, particularly the ancient stories and hopes of Israel. The gospel Jesus brings, and the gospel Matthew is concerned to tell us about, consists in bringing the two together.
 
From the law and prophets Matthew shows us how Jesus is the fulfillment of the hopes of Israel and the one through whom God is establishing the new Israel. We need to understand that his use of the “dragnet” is there to remind us that the coming of Jesus began the process of final judgment.
 
There is nothing we can do about that. The kingdom has come, is coming, and will come. What we can do is to be prepared for that day by doing what Jesus is telling us to do. So that when that day does come, we should not, as Paul says, fall back in fear, but rather rejoice at His appearing.
 
Jesus taught and lived the kingdom and as he did so, the world around him divided in two. There were those who were swept off their feet by him and those who resisted and rejected the gospel.
 
The same is true today and will be until the day when God will remake the whole world having eliminated the bad and the evil from the present one.
 
As they were in Jesus’ day, the parables in Matthew’s thirteenth chapter are a challenge to us at two levels: understanding and action. Understanding without action is static; action without understanding is exhaustive and useless.
 
As we ponder Jesus’ stories and think about what they meant then and mean now, we should, in light of the conclusion of today’s gospel, ask ourselves what it means to be a “scribe” trained for the kingdom of heaven?
 
Part of our training, if you will, is to be grounded in both the Old and New Testaments, for both are Holy with the new being the fulfillment of the old. This is not to say that all of us are called to be Biblical scholars.
 
However, as Christians, we need to be versed in the stories contained in both the Old and New Testaments that shed light on God’s kingdom, on its discovery, and especially the “door” through which all who choose to enter may enter, that is, through Jesus Christ, our Lord.
 
For it is in Him we live and move and have our being, and it is in our thinking, our speaking and our living our lives to Him that we present ourselves to the world as “scribes” trained for the kingdom of heaven who bring out of their treasure what is new and what is old. AMEN+